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（where we pointed out that the prophets held different and contradictory
opinions）； and also in Chaps。 IX。 and X。； where we drew attention to the
contradictions in the historical narratives。 （51） There is no need for me to
go through them all again； for what I have said sufficiently exposes the
absurdities which would follow from an opinion and rule such as we are
discussing； and shows the hastiness of its propounder。
（52） We may； therefore； put this theory； as well as that of Maimonides；
entirely out of court； and we may； take it for indisputable that theology is
not bound to serve reason； nor reason theology； but that each has her own
domain。
（53） The sphere of reason is； as we have said； truth and wisdom； the
sphere of theology； is piety and obedience。 （54） The power of reason does
not extend so far as to determine for us that men may be blessed through
simple obedience； without understanding。 （55） Theology； tells us nothing
else； enjoins on us no command save obedience； and has neither the will
nor the power to oppose reason： she defines the dogmas of faith （as we
pointed out in the last chapter） only in so far as they may be necessary； for
obedience； and leaves reason to determine their precise truth： for reason is
the light of the mind； and without her all things are dreams and phantoms。
（56） By theology； I here mean； strictly speaking； revelation； in so far as
it indicates the object aimed at by Scripture namely； the scheme and
manner of obedience； or the true dogmas of piety and faith。 （57） This may
truly be called the Word of God； which does not consist in a certain
number of books （see Chap。 XII。）。 （58） Theology thus understood； if we
regard its precepts or rules of life； will be found in accordance with reason；
and； if we look to its aim and object； will be seen to be in nowise
repugnant thereto； wherefore it is universal to all men。
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（59） As for its bearing on Scripture； we have shown in Chap。 VII。 that
the meaning of Scripture should be gathered from its own history； and not
from the history of nature in general； which is the basis of philosophy。
（60） We ought not to be hindered if we find that our investigation of
the meaning of Scripture thus conducted shows us that it is here and there
repugnant to reason； for whatever we may find of this sort in the Bible；
which men may be in ignorance of； without injury to their charity； has； we
may be sure； no bearing on theology or the Word of God； and may；
therefore； without blame； be viewed by every one as he pleases。
（61） To sum up； we may draw the absolute conclusion that the Bible
must not be accommodated to reason； nor reason to the Bible。
（62） Now； inasmuch as the basis of theology … the doctrine that man
may be saved by obedience alone … cannot be proved by reason whether it
be true or false； we may be asked； Why； then； should we believe it？ （63） If
we do so without the aid of reason； we accept it blindly； and act foolishly
and injudiciously； if； on the other hand； we settle that it can be proved by
reason； theology becomes a part of philosophy； and inseparable therefrom。
（64） But I make answer that I have absolutely established that this basis of
theology cannot be investigated by the natural light of reason； or； at any
rate； that no one ever has proved it by such means； and； therefore；
revelation was necessary。 （65） We should； however； make use of our
reason； in order to grasp with moral certainty what is revealed … I say； with
moral certainty； for we cannot hope to attain greater certainty； than the
prophets： yet their certainty was only； moral； as I showed in Chap。 II。
（66） Those； therefore； who attempt to set forth the authority of
Scripture with mathematical demonstrations are wholly in error： for the
authority； of the Bible is dependent on the authority of the prophets； and
can be supported by no stronger arguments than those employed in old
time by the prophets for convincing the people of their own authority。 （67）
Our certainty on the same subject can be founded on no other basis than
that which served as foundation for the certainty of the prophets。
（68） Now the certainty of the prophets consisted （as we pointed out） in
these elements：… （69） （I。） A distinct and vivid imagination。 （70） （II。） A sign。
（71） （III。） Lastly； and chiefly； a mind turned to what is just and good。 It
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was based on no other reasons than these； and consequently they cannot
prove their authority by any other reasons； either to the multitude whom
they addressed orally； nor to us whom they address in writing。
（72） The first of these reasons； namely； the vivid imagination； could be
valid only for the prophets； therefore； our certainty concerning revelation
must； and ought to be； based on the remaining two … namely； the sign and
the teaching。 （73） Such is the express doctrine of Moses； for （in Deut。
xviii。） he bids the people obey the prophet who should give a true sign in
the name of the Lord； but if he should predict falsely； even though it were
in the name of the Lord； he should be put to death； as should also he who
strives to lead away the people from the true religion； though he confirm
his authority with signs and portents。 （74） We may compare with the
above Deut。 xiii。 （75） Whence it follows that a true prophet could be
distinguished from a false one； both by his doctrine and by the miracles he
wrought； for Moses declares such an one to be a true prophet； and bids the
people trust him without fear of deceit。 （76） He condemns as false； and
worthy； of death； those who predict anything falsely even in the name of
the Lord； or who preach false gods； even though their miracles be real。
（77） The only reason； then； which we have for belief in Scripture or
the writings of the prophets； is the doctrine we find therein； and the signs
by which it is confirmed。 （78） For as we see that the prophets extol charity
and justice above all things； and have no other object； we conclude that
they did not write from unworthy motives； but because they really thought
that men might become blessed through obedience and faith： further； as
we see that they confirmed their teaching with signs and wonders； we
become persuaded that they did not speak at random； nor run riot in their
prophecies。 （79） We are further strengthened in our conclusion by the fact
that the morality they teach is in evident agreement with reason； for it is
no accidental coincidence that the Word of God which we find in the
prophets coincides with the Word of God written in our hearts。 （80） We
may； I say； conclude this from the sacred books as certainly as did the
Jews of old from the living voice of the prophets： for we showed in Chap。
XII。 that Scripture has come down to us intact in respect to its doctrine and
main narratives。
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（81） Therefore this whole basis of theology and Scripture； though it
does not admit of mathematical proof； may yet be accepted with the
approv