that, were this method to be followed, few indeed would reach that point whither they are led by their plain and simple faith, but the majority would remain in their corruption.'
53. M. Bayle (in his explanation concerning the objections of the Manichaeans, placed at the end of the second edition of the Dictionary) takes those words where Origen points out that religion can stand the test of having her dogmas discussed, as if it were not meant in relation to philosophy, but only in relation to the accuracy wherewith the authority and the true meaning of Holy Scripture is established. But there is nothing to indicate this restriction. Origen wrote against a philosopher whom such a restriction would not have suited. And it appears that this Father wished to point out that among Christians there was no less exactitude than among the Stoics and some other philosophers, who established their doctrine as much by reason as by authorities, as, for example, Chrysippus did, who found his philosophy even in the symbols of pagan antiquity.
54. Celsus brings up still another objection to the Christians, in the same place. 'If they withdraw', he says, 'regularly into their "Examine not, only believe", they must tell me at least what are the things they wish me to believe.' Therein he is doubtless right, and that tells against those who would say that God is good and just, and who yet would maintain that we have no notion of goodness and of justice when we attribute these perfections to him. But one must not always demand what I call 'adequate notions', involving nothing that is not explained, since even perceptible qualities, like heat, light, sweetness, cannot give us such notions. Thus we agreed that Mysteries should receive an explanation, but this explanation is imperfect. It suffices for us to have some analogical understanding of a Mystery such as the Trinity and the Incarnation, to the end that in accepting them we pronounce not words altogether devoid of meaning: but it is not necessary that the explanation go as far as we would wish, that is, to the extent of comprehension and to the how.
55. It appears strange therefore that M. Bayle rejects the tribunal of common notions (in the third volume of his Reply to the Questions of a Provincial, pp. 1062 and 1140) as if one should not consult the idea of goodness in answering the Manichaeans; whereas he had declared himself quite differently in his Dictionary. Of necessity there must be agreement upon the meaning of good
and bad, amongst those who are in dispute over the question whether there is only one principle, altogether good, or whether there are two, the one good and the other bad. We understand something by union when we are told of the union of one body with another or of a substance with its accident, of a subject with its adjunct, of the place with the moving body, of the act with the potency; we also mean something when we speak of the union of the soul with the body to make thereof one single person. For albeit I do not hold that the soul changes the laws of the body, or that the body changes the laws of the soul, and I have introduced the Pre-established Harmony to avoid this derangement, I nevertheless admit a true union between the soul and the body, which makes thereof a suppositum. This union belongs to the metaphysical, whereas a union of influence would belong to the physical. But when we speak of the union of the Word of God with human nature we should be content with an analogical knowledge, such as the comparison of the union of the soul with the body is capable of giving us. We should, moreover, be content to say that the Incarnation is the closest union that can exist between the Creator and the creature; and further we should not want to go.
56. It is the same with the other Mysteries, where moderate minds will ever find an explanation sufficient for belief, but never such as would be necessary for understanding. A certain what it is (τι εστι) is enough for us, but the how (πως) is beyond us, and is not necessary for us. One may say concerning the explanations of Mysteries which are given out here and there, what the Queen of Sweden inscribed upon a medal concerning the crown she had abandoned, 'Non mi bisogna, e non mi basta.' Nor have we any need either (as I have already observed) to prove the Mysteries a priori, or to give a reason for them; it suffices us that the thing is thus (το ‛οτι) even though we know not the why (το διοτι), which God has reserved for himself. These lines, written on that theme by Joseph Scaliger, are beautiful and renowned:
Ne curiosus quaere causas omnium,
Quaecumque libris vis Prophetarum indidit
Afflata caelo, plena veraci Deo:
Nec operta sacri supparo silentii