Systematic Theology (Vol. 1-3). Augustus Hopkins Strong

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      Dove, Logic of the Christian Faith, 318—“Reason terminates in the proposition: Look for revelation.” Leibnitz: “Revelation is the viceroy who first presents his credentials to the provincial assembly (reason), and then himself presides.” Reason can recognize truth after it is made known, as for example in the demonstrations of geometry, although it could never discover that truth for itself. See Calderwood's illustration of the party lost in the woods, who wisely take the course indicated by one at the tree-top with a larger view than their own (Philosophy of the Infinite, 126). The novice does well to trust his guide in the forest, at least till he learns to recognise for himself the marks blazed upon the trees. Luthardt, Fund. Truths, lect. viii—“Reason could never have invented a self-humiliating God, cradled in a manger and dying on a cross.” Lessing, Zur Geschichte und Litteratur, 6:134—“What is the meaning of a revelation that reveals nothing?”

      Ritschl denies the presuppositions of any theology based on the Bible as the infallible word of God on the one hand, and on the validity of the knowledge of God as obtained by scientific and philosophic processes on the other. Because philosophers, scientists, and even exegetes, are not agreed among themselves, he concludes that no trustworthy results are attainable by human reason. We grant that reason without love will fall into many errors with regard to God, and that faith is therefore the organ by which religious truth is to be apprehended. But we claim that this faith includes reason, and is itself reason in its highest form. Faith criticizes and judges the processes of natural science as well as the contents of Scripture. But it also recognizes in science and Scripture prior workings of that same Spirit of Christ which is the source and authority of the Christian life. Ritschl ignores Christ's world-relations and therefore secularizes and disparages science and philosophy. The faith to which he trusts as the source of theology is unwarrantably sundered from reason. It becomes a subjective and arbitrary standard, to which even the teaching of Scripture must yield precedence. We hold on the contrary, that there are ascertained results in science and in philosophy, as well as in the interpretation of Scripture as a whole, and that these results constitute an authoritative revelation. See Orr, The Theology of Ritschl; Dorner, Hist. Prot. Theol., 1:233—“The unreasonable in the empirical reason is taken captive by faith, which is the nascent true reason that despairs of itself and trustfully lays hold of objective Christianity.”

      B. Rationalism, on the other hand, holds reason to be the ultimate source of all religious truth, while Scripture is authoritative only so far as its revelations agree with previous conclusions of reason, or can be rationally demonstrated. Every form of rationalism, therefore, commits at least one of the following errors: (a) That of confounding reason with mere reasoning, or the exercise of the logical intelligence. (b) That of ignoring the necessity of a holy affection as the condition of all right reason in religious things. (c) That of denying our dependence in our present state of sin upon God's past revelations of himself. (d) That of regarding the unaided reason, even its normal and unbiased state, as capable of discovering, comprehending, and demonstrating all religious truth.

      Reason must not be confounded with ratiocination, or mere reasoning. Shall we follow reason? Yes, but not individual reasoning, against the testimony of those who are better informed than we; nor by insisting on demonstration, where probable evidence alone is possible; nor by trusting solely to the evidence of the senses, when spiritual things are in question. Coleridge, in replying to those who argued that all knowledge comes to us from the senses, says: “At any rate we must bring to all facts the light in which we see them.” This the Christian does. The light of love reveals much that would otherwise be invisible. Wordsworth, Excursion, book 5 (598)—“The mind's repose On evidence is not to be ensured By act of naked reason. Moral truth Is no mechanic structure, built by rule.”

      Rationalism is the mathematical theory of knowledge. Spinoza's Ethics is an illustration of it. It would deduce the universe from an axiom. Dr. Hodge very wrongly described rationalism as “an overuse of reason.” It is rather the use of an abnormal, perverted, improperly conditioned reason; see Hodge, Syst. Theol., 1:34, 39, 55, and criticism by Miller, in his Fetich in Theology. The phrase “sanctified intellect” means simply intellect accompanied by right affections toward God, and trained to work under their influence. Bishop Butler: “Let reason be kept to, but let not such poor creatures as we are go on objecting to an infinite scheme that we do not see the necessity or usefulness of all its parts, and call that reasoning.” Newman Smyth, Death's Place in Evolution, 86—“Unbelief is a shaft sunk down into the darkness of the earth. Drive the shaft deep enough, and it would come out into the sunlight on the earth's other side.” The most unreasonable people in the world are those who depend solely upon reason, in the narrow sense. “The better to exalt reason, they make the world irrational.” “The hen that has hatched ducklings walks with them to the water's edge, but there she stops, and she is amazed when they go on. So reason stops and faith goes on, finding its proper element in the invisible. Reason is the feet that stand on solid earth; faith is the wings that enable us to fly; and normal man is a creature with wings.” Compare γνῶσις (1 Tim. 6:20—“the knowledge which is falsely so called”) with ἐπίγνωσις (2 Pet. 1:2—“the knowledge of God and of Jesus our Lord” = full knowledge, or true knowledge). See Twesten, Dogmatik, 1:467–500; Julius Müller, Proof-texts, 4, 5; Mansel, Limits of Religious Thought, 96; Dawson, Modern Ideas of Evolution.

      3. Scripture and Mysticism.

      As rationalism recognizes too little as coming from God, so mysticism recognizes too much.

      A. True mysticism.—We have seen that there is an illumination of the minds of all believers by the Holy Spirit. The Spirit, however, makes no new revelation of truth, but uses for his instrument the truth already revealed by Christ in nature and in the Scriptures. The illuminating work of the Spirit is therefore an opening of men's minds to understand Christ's previous revelations. As one initiated into the mysteries of Christianity, every true believer may be called a mystic. True mysticism is that higher knowledge and fellowship which the Holy Spirit gives through the use of nature and Scripture as subordinate and principal means.

      “Mystic” = one initiated, from μύω, “to close the eyes”—probably in order that the soul may have inward vision of truth. But divine truth is a “mystery,” not only as something into which one must be initiated, but as ὑπερβάλλουσα τῆς γνώσεως (Eph. 3:19)—surpassing full knowledge, even to the believer; see Meyer on Rom. 11:25—“I would not, brethren, have you ignorant of this mystery.” The Germans have Mystik with a favorable sense, Mysticismus with an unfavorable sense—corresponding respectively to our true and false mysticism. True mysticism is intimated in John 16:13—“the spirit of truth … shall guide you into all the truth”; Eph. 3:9—“dispensation of the mystery”; 1 Cor. 2:10—“unto us God revealed them through the Spirit.” Nitzsch, Syst. of Christ. Doct., 35—“Whenever true religion revives, there is an outcry against mysticism, i.e., higher knowledge, fellowship, activity through the Spirit of God in the heart.” Compare the charge against Paul that he was mad, in Acts 26:24, 25, with his self-vindication in 2 Cor. 5:13—“whether we are beside ourselves, it is unto God.”

      Inge, Christian Mysticism, 21—“Harnack speaks of mysticism as rationalism applied to a sphere above reason. He should have said reason applied to a sphere above rationalism. Its fundamental doctrine is the unity of all existence. Man can realize his individuality only by transcending it and finding himself in the larger unity of God's being. Man is a microcosm. He recapitulates the race, the universe, Christ himself.” Ibid., 5—Mysticism is “the attempt to realize in thought and feeling the immanence of the temporal in the eternal, and of the eternal in the temporal. It implies (1) that the soul can see and perceive spiritual truth; (2) that man, in order to know God, must be a partaker of the divine nature; (3) that without holiness no man can see the Lord; (4) СКАЧАТЬ