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.
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.
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.
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.
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 highly evident
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.
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.
- The square brackets, here and throughout the volume, are used to mark
additions to the original of the revised French translation.