"I will not say more. We know, both of us, how far our opinions are in the same road, and where is the point of divergence."
I had left Paris when I received M. Cousin's letter. He was at Cannes when I returned to Paris. We never saw each other afterwards. He has preceded me to that region where light is shed upon the mysteries of this life. But in our last correspondence we had each touched in a few words upon the knot of the whole question. { 92} It is this--What are the points of resemblance, and what of difference, between Religion and science, between Christianity and philosophy? Although M. Cousin and I agreed as to the reciprocal rights of these two influences to liberty of action, we entertained different sentiments as to their origin and their nature, and consequently as to the boundaries of their empire, and the character of their mission.
It is the faith of Christians, and the point from which Christianity starts, that the Scriptures, which render an account of its origin, its dogmas, and its precepts, are divinely inspired. Not that Christians understand by these words that divine action upon the mind of man so often called inspiration, and of which Cicero said, "No one has ever been a great man without some divine inspiration;" [Footnote 17] and of which Plato was thinking when he said, "It is not by art that they make these noble poems, but because a God is in them, by whom they are possessed. ... They do not speak so by art, but by divine power." [Footnote 18]
[Footnote 18: I have translated the Greek text literally, which M. Cousin has rendered with his accustomed elegance. (Jon., vol. iv. p. 249, et passim.) Note of author.]
The inspiration of the holy book of Christianity is quite a different thing: it is special and supernatural. There is divine inspiration in all the great works of man; these books are a work directly and personally inspired by God: they affirm this themselves. The language used by Jesus in the Gospels incessantly implies it; and, in numerous passages, the epistles of St. Peter and St. Paul, as well as the Acts of the Apostles, declare it positively. [Footnote 19]
[Footnote 19: In his History of Christian Theology in the Apostolic Age, M. Reuss acknowledges it: "This inspiration," says he, "was regarded as something unlike any other, and reserved to a few individuals chosen by Providence, and only to them upon special and solemn occasions;" and he refers to the different texts of the New Testament which prove his assertion. (Vol. i. p. 411, ed. 1860.)]