nd
Bartholomaeus Keckermann, a writer renowned in the Reformed party, having
made an attempt of just the same kind upon the same Mystery, has been no
less censured for it by some modern theologians. Therefore censure will
fall upon those who shall wish to account for this Mystery and make it
comprehensible, but praise will be given to those who shall toil to uphold
it against the objections of adversaries.

60. I have said already that theologians usually distinguish between what
is above reason and what is against reason. They place _above_ reason that
which one cannot comprehend and which one cannot account for. But _against_
reason will be all opinion that is opposed by invincible reasons, or the
contrary of which can be proved in a precise and sound manner. They avow,
therefore, that the Mysteries are above reason, but they do not admit that
they are contrary to it. The English author of a book which is ingenious,
but has met with disapproval, entitled _Christianity not Mysterious_,
wished to combat this distinction; but it does not seem to me that he has
at all weakened it. M. Bayle also is not quite satisfied with this accepted
distinction. This is what he says on the matter (vol. III of the _Reply to
the Questions of a Provincial_, ch. 158). Firstly (p. 998) he
distinguishes, together with M. Saurin, between these two theses: the one,
_all the dogmas of Christianity are in conformity with reason_; the other,
_human reason knows that they are in conformity with reason_. He affirms
the first and denies the second. I am of the same opinion, if in saying
'that a dogma conforms to reason' one means that it is possible to account
for it or to explain its _how_ by reason; for God could doubtless do so,
and we cannot. But I think that one must affirm both theses if by [107]
'knowing that a dogma conforms to reason' one means that we can
demonstrate, if need be, that there is no contradiction between this dogma
and reason, repudiating the objections of those who maintain that this
dogma is an absurdity.

61. M. Bayle explains himself here in a manner not at all convincing. He
acknowledges fully that our Mysteries are in accordance with the supreme
and universal reason that is in the divine understanding, or with reason in
general; yet he denies that they are in accordance with that part of reason
which man employs to judge things. But this portion of reason which we
possess is a gift of God, and consists in the natura