Page:The church, the schools and evolution.djvu/55

 He devotes a whole section of First Corinthians, from 1:17 to 2:16, as noted above, to a scientific statement of the natural and total incapacity of the intelleet to discern spiritual truth. Consider it a little more in detail. He says that natural human wisdom, "sophia," which Aristotle defines as "mental excellence in its highest and fullest sense," is utterly incapable of operating in the realm of spiritual investigation. For after "the world by mental excellence knew not God, it pleased God by the foolishness (to the natural mental capacities) of the thing preached to save those that believe." Not those that understand, for "the natural man receiveth not the things of the Spirit of God (that is, spiritual things), for they are foolishness unto him; neither can he know (or understand) them, for they are spiritually discerned (or understood)." The essential difference between natural and spiritual faculties, as well as the utter incapacity of the natural faculties in the spiritual realm, are so clearly brought out in this passage that it is impossible to miss it.

By this it is not at all meant, however, that mental training and intellectual capacity have no place in certain branches of Bible study. Every believer in the Book welcomes the keenest minds and the most expert scholarship in that branch of Bible study, for example, which seeks, by the investigation of the manuscripts and the variant readings, to arrive at the very words that were written by the inspired writers; or, for example, in that other branch of study which seeks to discover the history and origins of the various books of the Bible. But it is meant that when men seek to know the spiritual truths of the Bible,