(c) To examine the credentials of communications professing to be, or of documents professing to record, such a revelation.
(d) To estimate and reduce to system the facts of revelation, when these have been found properly attested.
(e) To deduce from these facts their natural and logical conclusions. Thus reason itself prepares the way for a revelation above reason, and warrants an implicit trust in such revelation when once given.
Dove, Logic of the Christian Faith, 318 ? ?Reason terminates in the proposition: Look for revelation.? Leibnitz: ?Revelation is the viceroy who first presents his credentials to the provincial assembly (reason), and then himself presides.? Reason can recognize truth after it is made known, as for example in the demonstrations of geometry, although it could never discover that truth for itself. See Calderwood?s illustration of the party lost in the woods, who wisely take the course indicated by one at the tree top with a larger view than their own (philosophy of the Infinite, 126.) the novice does well to trust his guide in the forest, at least till he learns to recognize for himself the marks blazed upon the trees. Luthardt, Fund. Truths, lect. viii- ?Reason could never have invented a self-humiliating God, cradled in a manger and dying on a cross.? Lessing, Zur Geschichte und Litteratur, 6:134 ? ?What is the meaning of a revelation that reveals nothing??
Ritschl denies the presuppositions of any theology based on the Bible as the infallible work of God on the one hand, and on the validity of the knowledge of God as obtained by scientific and philosophic processes on the other. Because philosophers, scientists, and even exegetes, are not agreed among themselves, he concludes that no trustworthy results are attainable by human reason. We grant that reason without love will fall into may errors with regard to God, and that faith is therefore the organ by which religious truth is to be apprehended. But we claim that this faith includes reason, and is itself reason in its highest form. Faith criticizes and judges the processes of natural science as well as the contents of Scripture. But it also recognizes in science and Scripture prior workings of that same Spirit of Christ, which is the source and authority of the Christian life. Ritschl ignores Christ?s world relations and therefore secularizes and disparages science and philosophy, as well as in the interpretation of Scripture as a whole, and that these results constitute an authoritative revelation. See Orr, the Theology of Ritschl; Dorner, Hist. Prot. Theol., 1:233 ? ?The unreasonable in the empirical reason is taken
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