accordance with the dogma of the redemption, that it is entirely superfluous to think of the light that is in us, and that we ought not to speak of it at all!
We must, say the believers, study the three persons of the Trinity; we must know the nature of each of these persons, and what sacraments we ought or ought not to perform, for our salvation depends, not on our own efforts, but on the Trinity and the regular performance of the sacraments. We must, say the sceptics, know the laws by which this infinitesimal particle of matter was evolved in infinite space and infinite time; but it is absurd to believe that by reason alone we can secure true well-being, because the amelioration of man’s condition does not depend upon man himself, but upon the laws that we are trying to discover.
I firmly believe that, a few centuries hence, the history of what we call the scientific activity of this
universe; and this is that which makes use of all things and directs all things. And in like manner also reverence that which is best in thyself; and this is of the same kind as that. For in thyself, also, that which makes use of everything else, is this, and thy life is directed by this.” (Meditations v. 21.)
Epictetus says: “From God have descended the seeds not only to my father and grandfather, but to all beings which are generated on the earth and are produced, and particularly to rational beings; for these only are by their nature formed to have communion with God, being by means of reason conjoined with him.” (Discourses, chap. ix.)
Confucius says: “The law of the great learning consists in developing and re-establishing the luminous principle of reason which we have received from on high.” This sentence is repeated many times, and constitutes the basis of Confucius’ doctrine.
