Theological Outlines • by • Francis J. Hall

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July 28, 2005

Ch.VI. Q.38. Rationalism

RATIONALISM signifies any system or theory which attributes undue weight to reason in matters of religion. It has three forms: (a) Deistic, which denies both the possibility and fact of revelation, making the unaided reason the ground and source of all religious knowledge; (b) the theory which admits the possibility and fact of revelation, but asserts that its contents are within the power of reason to discover and demonstrate apart from their revelation; (c) Dogmatism, which admits an initial necessity and a real authority of revelation, but claims that what is thus received can be philosophically established and explained so as to elevate the thoughtful believer from dependence on Divine authority to a certainty based wholly on reason.1

2. According to Deism, God so made the world that it is subject to certain laws, and is carried on by secondary causes, with which He neither will nor can interfere. An interference would imply some imperfection in the original work of creation. Such a theory assumes that nature, as originally constituted, is sufficient in itself, and represents the finality of God's external operation and man¬ifestation. But the physical and moral imperfection of nature, thus interpreted, is a frightful enigma, which must drive the questioner into pessimism or scepticism.2

3. According to the second form of rationalism, the purpose of revelation is merely to publish more widely and authenticate to the masses, the doctrines of natural religion, discoverable by philosophers without its aid. A cultivated man should believe only what is reasonable, i.e., comprehensible. Holy Scripture contains a true revelation, but other things also which are to be rejected as unreasonable. But it is to be noted that (a) Assent is based on evidence rather than comprehension. Even in the natural world we accept what we do not understand; (b) The multitude cannot rationalize and are cut adrift by this theory.3

4. Dogmatism distinguishes between faith, πίστις, which is for the common people, and signifies dependence upon authority simply; and knowledge, γνωσις, to which philosophers attain through speculative analysis and logical demonstration of the contents of revelation. This theory (a) Assumes that man can exhaustively analyze and demonstrate such doctrines as the Trinity and Incarnation; (b) Exalts the intellect at the expense of the rest of man's spiritual nature; (c) Disparages the faith of the many, and creates a proud religious aristocracy.4

5. Human reason is necessary for religious knowledge, nor ought anything to be accepted which is seen to be in real conflict with it. Moreover, authority ought not to be accepted, except as rationally credible.5 But reason (a) needs the aid of grace; (b) must use all available sources of truth, including revelation; (c) must assent, on sufficient evidence, even when comprehension is impossible; for what surpasses comprehension or demonstration is not necessarily in conflict with reason.6

6. Rationalism is really Pelagianism in the intellectual sphere; and is found in all its forms among the promoters of what is called "liberal Christianity." Much biblical criticism is tainted with it, refusing to take note of the effect of supernatural inspiration on the phraseology and meaning of Scripture, and denying or ignoring the intervention of God in Israel's history.

Posted by Debra Bullock at July 28, 2005 05:48 PM

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