Whether there is given to wayfarers any light clearer than the light of faith
Article VII. Whether there is given to wayfarers any light clearer than the light of faith.
1. Theology divides into wayfarers' and comprehensors' — of the way and of the homeland. The first rests on faith's light; the second on glory's. Is any clearer light given to wayfarers so that they know faith's mysteries evidently?
2. Papists and some Scholastics posit a prophetic light or gift of understanding by which Church doctors judge mysteries more clearly than ordinary believers. The Orthodox deny any light clearer than faith as to the thing's evidence — though faith's own light may admit degrees of extension and firmness.
3. Faith's notion involves inevidence. A clearer light that made faith's objects evident would turn them into objects of science or vision. In the way there is not vision of God but faith: we walk by faith, not by sight (2 Corinthians 5:7).
4. That learned theologians grasp and explain more credibles comes from greater learning, Scripture study, and ministerial gifts for edification — not from a light above faith. Those gifts do not remove inevidence or make mysteries seen.
5. No light clearer than faith as to the mode of knowing is given to wayfarers. Glory's light belongs only to comprehensors in the homeland.
Latin
ART. VII. An detur in viatoribus lumen aliquod clarius fidei lumine. 1. Theologia dividi solet in Theologiam viatorum & Theologiam comprehensorum, seu in Theologiam viae & Theologiam patriae. Theologia viatorum nititur lumine fidei; Theologia patriae lumine gloriae. Quaeritur an praeter lumen fidei detur viatoribus aliquod lumen clarius, quo mysteria fidei evidenter cognoscant. 2. Pontificii & nonnulli Scholastici affirmant dari lumen aliquod propheticum, seu donum intellectus & sapientiae, quo Doctores Ecclesiae clarius & evidentius de mysteriis fidei judicent quam vulgares fideles. Sed Orthodoxi negant dari viatoribus lumen ullo modo clarius lumine fidei quoad evidentiam rei; quamvis admittere possimus gradus in ipso lumine fidei quoad extensionem & firmitatem. 3. Ratio est: fides in sui ratione involvit inevidentiam; si daretur lumen clarius quo res fidei evidenter perciperentur, desinerent esse objecta fidei & fierent objecta scientiae seu visionis. At in via non datur visio DEI, sed fides: 2 Cor.5.7. per fidem ambulamus, non per speciem. 4. Quod vero doctiores Theologi plura credibilia intelligunt & melius explicant, id non provenit ex lumine clariore quam sit lumen fidei, sed ex majore eruditione, majore assiduitate in Scripturis, & ex donis ministerialibus ad aedificationem Ecclesiae datis — quae tamen non tollunt inevidentiam fidei, nec efficiunt ut mysteria fiant evidenter visa. 5. Unde concludimus, nullum dari in viatoribus lumen clarius lumine fidei quoad modum cognoscendi; lumen gloriae solis comprehensoribus in patria competit.
About this text
Robert Baron — Philosophia theologiae ancillans from the 1658 Oxford Latin. Exercitatio Prima Art. I-XII On Being and Essence; Exercitatio Secunda Art. I-XV On the origin of the soul and the propagation of sin. Later Exercitationes / remainder of 213 pp remain.
English follows locked 1658 Oxford Latin. Prima Art. I-XII from IA PDF leaves ~15-53. Secunda Art. I-XV from PDF leaves 56-107 / printed pp.54-105 (tess+pdftotext+DjVu). No modern English copied. Exercitatio Tertia+ remain.
Catalogue & scope
Wing B887. IA bim_early-english-books-1641-1700_philosophia-theologi-an_baron-robert_1658. Exercitatio Prima Art. I-XII; Exercitatio Secunda Art. I-XV (De origine animae & propagatione peccati). Not whole Philosophia (213 pp). Exercitatio Tertia+ remain.
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