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.
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 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.
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.
