TO
THE VERY SAGE AND ILLUSTRIOUS
THE DEAN AND DOCTORS OF THE SACRED
FACULTY OF THEOLOGY OF PARIS.
GENTLEMEN,
1. The motive which impels me to present this Treatise to you is so
reasonable, and when you shall learn its design, I am confident that you also
will consider that there is ground so valid for your taking it under your
protection, that I can in no way better recommend it to you than by briefly
stating the end which I proposed to myself in it.[
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2. I have always been of the opinion that the two
questions respecting God and the Soul were the chief of those that ought to be
determined by help of Philosophy rather than of Theology; for although to us,
the faithful, it be sufficient to hold as matters of faith, that the human soul
does not perish with the body, and that God exists, it yet assuredly seems
impossible ever to persuade infidels of the reality of any religion, or almost
even any moral virtue, unless, first of all, those two things be proved to them
by natural reason. And since in this life there are frequently greater rewards
held out to vice than to virtue, few would prefer the right to the useful, if
they were restrained neither by the fear of God nor the expectation of another
life; and although it is quite true that the existence of God is to be believed
since it is taught in the sacred Scriptures, and that, on the other hand, the
sacred Scriptures are to be believed because they come from God (for since faith
is a gift of God, the same Being who bestows grace to enable us to believe other
things, can likewise impart of it to enable us to believe his own existence),
nevertheless, this cannot be submitted to infidels, who would consider that the
reasoning proceeded in a circle. And, indeed, I have observed that you, with all
the other theologians, not only affirmed the sufficiency of natural reason for
the proof of the existence of God, but also, that it may be inferred from sacred
Scripture, that the knowledge of God is much clearer than of many created
things, and that it is really so easy of acquisition as to leave those who do
not possess it blameworthy. This is manifest from these words of the Book of
Wisdom, chap. xiii., where it is said, Howbeit they are not to be excused;
for if their understanding was so great that they could discern the world and
the creatures, why did they not rather find out the Lord thereof? And in
Romans, chap. i., it is said that they are without excuse; and again, in
the same place, by these words,That which may be known of God is manifest in
them--we seem to be admonished that all which can be known of God may be
made manifest by reasons obtained from no other source than the inspection of
our own minds. I have, therefore, thought that it would not be unbecoming in me
to inquire how and by what way, without going out of ourselves, God may be more
easily and certainly known than the things of the world.[
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3. And as regards the Soul, although many have
judged that its nature could not be easily discovered, and some have even
ventured to say that human reason led to the conclusion that it perished with
the body, and that the contrary opinion could be held through faith alone;
nevertheless, since the Lateran Council, held under Leo X. (in session viii.),
condemns these, and expressly enjoins Christian philosophers to refute their
arguments, and establish the truth according to their ability, I have ventured
to attempt it in this work.[
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4. Moreover, I am aware that most of the irreligious
deny the existence of God, and the distinctness of the human soul from the body,
for no other reason than because these points, as they allege, have never as yet
been demonstrated. Now, although I am by no means of their opinion, but, on the
contrary, hold that almost all the proofs which have been adduced on these
questions by great men, possess, when rightly understood, the force of
demonstrations, and that it is next to impossible to discover new, yet there is,
I apprehend, no more useful service to be performed in Philosophy, than if some
one were, once for all, carefully to seek out the best of these reasons, and
expound them so accurately and clearly that, for the future, it might be
manifest to all that they are real demonstrations. And finally, since many
persons were greatly desirous of this, who knew that I had cultivated a certain
Method of resolving all kinds of difficulties in the sciences, which is not
indeed new (there being nothing older than truth), but of which they were aware
I had made successful use in other instances, I judged it to be my duty to make
trial of it also on the present matter.[ L][
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5. Now the sum of what I have been able to
accomplish on the subject is contained in this Treatise. Not that I here essayed
to collect all the diverse reasons which might be adduced as proofs on this
subject, for this does not seem to be necessary, unless on matters where no one
proof of adequate certainty is to be had; but I treated the first and chief
alone in such a manner that I should venture now to propose them as
demonstrations of the highest certainty and evidence. And I will also add that
they are such as to lead me to think that there is no way open to the mind of
man by which proofs superior to them can ever be discovered for the importance
of the subject, and the glory of God, to which all this relates, constrain me to
speak here somewhat more freely of myself than I have been accustomed to do.
Nevertheless, whatever certitude and evidence I may find in these
demonstrations, I cannot therefore persuade myself that they are level to the
comprehension of all. But just as in geometry there are many of the
demonstrations of Archimedes, Apollonius, Pappus, and others, which, though
received by all as evident even and certain (because indeed they manifestly
contain nothing which, considered by itself, it is not very easy to understand,
and no consequents that are inaccurately related to their antecedents), are
nevertheless understood by a very limited number, because they are somewhat
long, and demand the whole attention of the reader: so in the same way, although
I consider the demonstrations of which I here make use, to be equal or even
superior to the geometrical in certitude and evidence, I am afraid,
nevertheless, that they will not be adequately understood by many, as well
because they also are somewhat long and involved, as chiefly because they
require the mind to be entirely free from prejudice, and able with ease to
detach itself from the commerce of the senses. And, to speak the truth, the
ability for metaphysical studies is less general than for those of geometry.
And, besides, there is still this difference that, as in geometry, all are
persuaded that nothing is usually advanced of which there is not a certain
demonstration, those but partially versed in it err more frequently in assenting
to what is false, from a desire of seeming to understand it, than in denying
what is true. In philosophy, on the other hand, where it is believed that all is
doubtful, few sincerely give themselves to the search after truth, and by far
the greater number seek the reputation of bold thinkers by audaciously impugning
such truths as are of the greatest moment.[
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6. Hence it is that, whatever force my reasonings
may possess, yet because they belong to philosophy, I do not expect they will
have much effect on the minds of men, unless you extend to them your patronage
and approval. But since your Faculty is held in so great esteem by all, and
since the name of SORBONNE is of such authority, that not only in matters of
faith, but even also in what regards human philosophy, has the judgment of no
other society, after the Sacred Councils, received so great deference, it being
the universal conviction that it is impossible elsewhere to find greater
perspicacity and solidity, or greater wisdom and integrity in giving judgment, I
doubt not,if you but condescend to pay so much regard to this Treatise as to be
willing, in the first place, to correct it (for mindful not only of my humanity,
but chiefly also of my ignorance, I do not affirm that it is free from errors);
in the second place, to supply what is wanting in it, to perfect what is
incomplete, and to give more ample illustration where it is demanded, or at
least to indicate these defects to myself that I may endeavour to remedy them;
and, finally, when the reasonings contained in it, by which the existence of God
and the distinction of the human soul from the body are established, shall have
been brought to such degree of perspicuity as to be esteemed exact
demonstrations, of which I am assured they admit, if you condescend to accord
them the authority of your approbation, and render a public testimony of their
truth and certainty, I doubt not, I say, but that henceforward all the errors
which have ever been entertained on these questions will very soon be effaced
from the minds of men. For truth itself will readily lead the remainder of the
ingenious and the learned to subscribe to your judgment; and your authority will
cause the atheists, who are in general sciolists rather than ingenious or
learned, to lay aside the spirit of contradiction, and lead them, perhaps, to do
battle in their own persons for reasonings which they find considered
demonstrations by all men of genius, lest they should seem not to understand
them; and, finally, the rest of mankind will readily trust to so many
testimonies, and there will no longer be any one who will venture to doubt
either the existence of God or the real distinction of mind and body. It is for
you, in your singular wisdom, to judge of the importance of the establishment of
such beliefs, [who are cognisant of the disorders which doubt of these truths
produces].* But it would not here become me to commend at greater length the
cause of God and of religion to you, who have always proved the strongest
support of the Catholic Church. [
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* The square brackets, here and throughout the volume, are used to mark
additions to the original of the revised French translation.
[S] [P]
[M I]
[M 2]
[M 3]
[M 4] [M 5]
[M 6]
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