RELIGIOUS ENCYCLOPEDIA
Rationalism
Romanticism which took in hand the cause of the immediate and original and shunned mere rational analysis as a limitation. It is doubtful, however, if Schleiermaeher's theory of religion would singlehanded have produced a basic reform in theological method had it not been paralleled by another reaction, which he represented only in part, namely, the awakening of the historical sense, bringing to light the treasures of the past, and throwing into a more modest balance the materials of the present. The more dogmatic rationalism had lately come into being, and the more emphatically it asserted the momentary perception of knowledge for the reason the more precarious became its insight into the historical contingency of its rational materials that from now on rose to the surface. As for dogmatic supernaturalism, historical research tore away the shield of formal Scriptural authority, compelling it to seek revelation in the course of history, and to recognize its criteria not in outer authenticity, but in its vital intrinsic operation. A final factor to overshadow rationalism in its vague and speculative methods was the development of post- Kantian ideal philosophy with its larger standards of thought and more comprehensive problems (see Idealism, II.) . Individual combats that mark its steps of decline must be taken as mere episodes. Rationalism was expelled from thought by an altered tendency of the intellectual and spiritual life; and with it, for want of a point of resistance, departed supernaturalism in the historic sense.
III. Critical Review : Turning from the historical to the elementary antithesis between the authoritative and critical conceptions of Christianity, it may be admitted that this has always existed fundamentally in varying forms and continues till now. To Hegel and his speculative school their antagonists opposed the historical. In turn followed the critical method subjecting the accredited facts of historical revelation to the canon of its principles of critical investigation and depriving it of its supernatural form. The more the critical, rational view applied the principle of historical analogy, recognizing that as true and essential which recurs in all religions, the more apologetics was forced upon the rallying-ground of emphasizing the uniqueness and incomparableness of Christianity and to base its absoluteness thereon. However, this further development is not expressible in the terms of the former antithesis. The category of reason as the immanent standard has been replaced by that of the necessary and universal conformity to law; and that of the supernatural, by emphasis upon the newness and originality of the content of life as manifest in history and incorporate in personality. And it is clearly understood that in these not historical investigation as such but faith realizes the divine revelation. As to their comparative value, it may be said that the authoritative and the critical, rational elements in Christian faith are always inseparably united. Faith is conscious of being determined by a creative, authoritative power, and can not come to a positive affirmation of its right and truth without critical proof of its content. Hence, a comparison of this content with the materials of the actual spiritual life — that is,
a rational digestion — is always requisite. The onesided advance of either will always call forth a reaction from the other. Unauthorized and barren is the pretense of either to be the whole truth and thus to prevent the vital synthesis of both elements agreeable to faith. The historical course of evolution has made this clear. Whenever dogmatic rationalism arrogated to itself a monopoly of truth, without need of revelation, it became sterile for theological regeneration. Likewise, whenever supernaturalism denied to reason the examination of its content and proclaimed the historical proof of authority as sufficient, it lost contact with vital religious thinking, because it could no longer show how revealed truth may become personal conviction. Rationalism has pushed the inner unity of revelation with the practical moral states of human soul-life into a clearer light. Especially did the Kantian form not only recognize with an honest enthusiasm the moral magnitude of Jesus and his Gospel, but it brought them to the light of understanding in memorable characters. Supernaturalism, however, gave witness, against the naked intelligibility and superficial self-complacency of the age, to the renewing and liberating power of the historically determined Christian revelation, and preserved the use of its sources. (O. Kirn.)
IV. Supplemental: The foundation of rationalism in English thought was laid in the scientific spirit introduced by Bacon and Newton, in philosophy by the Cambridge Platonists (q.v.) by reference to immutable and eternal truth, in theology by Samuel Clarke (q.v.) in his ontological demonstration of the being and attributes of i. Deistic God. As a distinctive phenomenon, Rational- however, rationalism began with the ism. deistic movement (see Deism), and was introduced by Lord Herbert of Cherbury (d. 1648) who was satisfied with a religion embracing the existence of God, to be worshiped by virtue and piety, moral sanction operating both here and hereafter, and with the expiation of sin by penitence. Redemptive is thus ignored in favor of natural religion as universally valid. Thomas Hobbes (q.v.) maintained a dual attitude, allowing to the State sovereign authority over its subjects in matters of traditional religious opinion, which after all may be only superstition, yet reserving an esoteric right of private judgment for the enlightened thinker. John Locke (q.v.) was, however, the philosopher through whom came definite emancipation for rational inquiry. Whereas Robert Boyle and Pascal (qq.v.) had differently estimated the claims of reason and faith, Locke adjusted the conflict by subjecting faith to reason. Faith might accept a supernatural revelation, yet reason must judge both the credentials and the contents of the same (Essay concerning Human Understanding, " Reason and Faith "). Rationalism was thus well established as a method of ascertaining truth, a result to which Locke by his essential idealism and his theory of knowledge had made an important contribution. Besides, reason had thrown off the yoke of Roman Catholic authority. The principle of the Reformation was bearing fruit in subjective certainty based on the right of private
Rationalism