(49) Again, what is the point of one passage, not being contradicted by
another directly, but only by implication, if the implication is clear, and
the nature and context of the passage preclude metaphorical interpretation?
(50) There are many such instances in the Bible, as we saw in Chap. II.
(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