(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.

(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