Required reading
Systematic Theology Volume 1 by Charles Hodge (Available from Amazon or free here) - Conclude Chapter 3 (Rationalism).
My summary
Firstly, this week, Hodge defines and dismisses the third form of rationalism: dogmatism. Dogmatism admits that the Scriptures reveal doctrines undiscoverable by the unassisted reason of man, yet insists that all doctrines, in order to be rationally received as true, should be capable of demonstration on the principles of reason.
Then Hodge looks at the proper place of reason in matters of religion. He teaches us that:
(i) reason is necessary for the reception of a revelation;
(ii) reason must judge of the credibility of a revelation;
(iii) reason must judge of the evidences of a revelation.
Next Hodge examines:
(i) the relationship of philosophy and religion;
(ii) the office of the senses in matters of faith.
What grabbed me
I appreciated Hodge's clarity that reason is necessary to receive revelation: 'In the first place, reason is necessarily presupposed in every revelation. Revelation is the communication of truth to the mind. But the communication of truth supposes the capacity to receive it. Revelations cannot be made to brutes or to idiots. Truths, to be received as objects of faith, must be intellectually apprehended. A proposition, to which we attach no meaning, however important the truth it may contain, cannot be an object of faith. If it be affirmed that the soul is immortal, or God is a spirit, unless we know the meaning of the words nothing is communicated to the mind, and the mind can affirm or deny nothing on the subject. In other words, knowledge is essential to faith. In believing we affirm the truth of the proposition believed. But we can affirm nothing of that of which we know nothing. The first and indispensable office of reason, therefore, in matters of faith, is the cognition, or intelligent apprehension of the truths proposed for our reception. This is what theologians are accustomed to call the usus organicus, seu, instrumentalist rationis. About this there can be no dispute. '
A Christian is far from an irrational being. In fact, Christianity begins with rationality.
Next week's reading
Commence Chapter 4 (Mysticism) by reading up to (but not including) Point 4. 'Mysticism at, and after the Reformation'.
Now it's your turn
Please post your own notes and thoughts in the comments section below.
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