Minor Works on Theological, Historical, and Philosophical Subjects, Volume 1

MEDITATION I. ON THE CAUSES OF UNBELIEF.

...we are even such unfair critics that we think, in order to obtain that happiness, nothing is required but Platonic Republics and Churches—that is, the kind in which all citizens are perfectly measured against the exact standard of wisdom, erudition, and virtue. We well remember that prudent saying of Antoninus the Philosopher The Roman Emperor Marcus Aurelius, often called "The Philosopher.", an Emperor renowned for his singular praise of wisdom, which goes: do not hope for Plato's Republic, but be satisfied if even the smallest thing goes forward. original Greek: "τὴν πλάτωνος πολιτείαν μὴ ἔλπιζε, ἀλλὰ ἀρκέσϑω βραχύτατον πρόεισι" If we look at the nature of the disciplines—especially the more sublime ones—there are nearly infinite things which can be rightly understood by no sharpness of wit, no study, and finally no labor; nor will we ever arrive at a knowledge of them while we dwell on this earth and in this "fog of things." He who looks on one hand at the nature and character of things divine and human, and on the other at the limits of human wit and our faculties, will admit this of his own accord even if I remain silent. Indeed, I am not so arrogant as to believe that I can clearly prove, regarding all the disciplines with which the care of most learned men is occupied, how much each lacks the praise of perfection. The lifespan and study of even a man of great talent hardly permits him to rightly know and see into any one discipline and its individual parts, let alone be able to deliver an accurate judgment on every single one. If it has been given to others to know this, let them applaud themselves; I, a man of meager wit and a novice theologian, original: "hesternus Theologus"; literally "a theologian of yesterday," implying he is junior or newly arrived to the field. do not take so much upon myself. Perhaps I could bring forward some things that are not useless regarding the more sacred disciplines, and show how many things are still required for them to be more fully known and handed down, and what obstacles prevent us from attaining an accurate knowledge of these matters; but I prefer these things to be said and repeated by others rather than by someone as insignificant as myself. Nevertheless, this notwithstanding (and saving the better judgment of others), I believe it can be said without the mark of pride that the present state of the Republic of Letters The "Republic of Letters" (Respublica Literaria) was the long-distance intellectual community of scholars and writers in the 17th and 18th centuries. and the Church is being extolled beyond measure. To prove this, there is no need for one to have seen into every individual part of all disciplines...

...but rather that he turns his mind to the end, the goal, and the use of erudition, the arts, and the disciplines—especially the sacred ones. The chief end of Literature, unless I am mistaken, is this: that as many as devote themselves to it with care should receive a notable utility from it; that all—the greatest, the middling, and the least—through the cultivation of the disciplines (by whatever name they go) should become wiser, more modest, and more loving of virtue; so that it may be clear from the whole way of life of the learned what great and incredible power the disciplines and arts have for perfecting the mind, for moderating and taming wicked passions, for governing the State and Church wisely, piously, and happily; and finally for bringing forward and enlarging the Kingdom of our most holy Savior original: "Soter"; the Greek word for Savior, used here in a Latin context. Jesus Christ. If the disciplines do not obtain this end—if it is manifest that the men of our age are no more pious, modest, peaceful, and wise than others who lived in previous centuries—then most learned men will forgive me if I say, or if that is not allowed, at least if I think silently to myself, that we are far from the happiness of those times which they so greatly praise. For suppose there are many who are remarkably refined in the more humane and elegant letters, but that these same men are at the same time no more prepared to perform the duties of humanity and of a good man than anyone from the common crowd; certainly the knowledge of those disciplines will be of little benefit. Suppose you have crawled through every corner of philosophy, have embraced its whole face in your mind, and can prove all the propositions of your system through a linked series of demonstrations; but at the same time you are a philosopher only in word, without action; original Greek: "μέχρι τοῦ λέγειν, ἄνευ τοῦ πράττειν" that you do not love and care for what is true and right in every kind of life any more than one of the many; that you do not think more magnificently of GOD, do not love, worship, or trust Him more, and are no more solicitous for promoting His glory—in a word, that you are no more pious, chaste, peaceful, and loving of equity than the rest; what, I ask, will that much-celebrated knowledge of philosophical disciplines, acquired with so many cares, vigils, and meditations, finally contribute to your salvation or that of others? Suppose you are a Theologian who has every part of your system seen and known: who can not only count on your fingers all present, past, and almost future controversies, but can also weigh the importance of each, detect the sources of all errors, and stop the mouths of all who disagree with you; but at the same time you lack true piety; that you have not reported even one victory over the vices to which you are devoted; that you are empty of [practical] theology...