Samuel Rutherford on the conscience

[AngusD123]

One of the questions in Samuel Rutherford's catechism is:

Q. What is the principal part of this soul?
A. The Conscience.

While I'm not sure it is helpful to determine the relative importance of parts of the soul, I find his answer surprising. I would not consider the conscience to be the "principal" part of the soul (I think the intellect would be a better candidate). Unfortunately he doesn't justify this statement in the immediate context. There are subsequent questions/answers on the conscience which have certainly showed me that the conscience is something I have neglected to consider sufficiently.

Does anyone know of any explanation of this from other parts of his writings? I would be interested in any thoughts on this subject.

 

[joebonni63]

This is why most reformed study Philosophy to get other perspectives and also the poor thinking of other men. I think Descartes with his dreams and what happens to the subconscious is very interesting. Maybe that helps I don’t know.

 

[MW]

Does anyone know of any explanation of this from other parts of his writings? I would be interested in any thoughts on this subject.

"Free Disputation" contains an extended treatment of the subject. I can't recall the precise words Rutherford uses but it is usual for the reformed to define it in terms of knowledge, so it is within the category of rationality. Its importance generally lies in the area of practical judgment.

 

[jwithnell]

"Free Disputation" contains an extended treatment of the subject. I can't recall the precise words Rutherford uses but it is usual for the reformed to define it in terms of knowledge, so it is within the category of rationality. Its importance generally lies in the area of practical judgment.

Might we use the term rationality differently now in the post enlightenment era than would have been used in the time of Samuel Rutherford?

 

[MW]

Might we use the term rationality differently now in the post enlightenment era than would have been used in the time of Samuel Rutherford?

That is possible, especially with the rise of sensualism and empiricism. In our "reformed" world, having been effected by Princeton and common sense realism, I am not sure it will make too much of a difference. The doctrines of grace tend to limit the way we conceptualise it. But more refined theorists might differ.

 

[MW]

Here are some examples of Rutherford's definition in Free Disputation, pp. 2-5, to give a good indication of its tie to the understanding:

Conscience is but knowledge with a witness...

It is a knowledge not as large as that of the whole understanding faculty, but restricted, and in order only to the man's actions, words, thoughts, the condition or state he is in, in Christ, or not in Christ. It so signifieth practical knowledge ...

Touching the nature of conscience. It seemeth to me to be a power of the practical understanding according to which the man is obliged and directed to give judgment of himself, that is of his state and condition, and of all his actions, inclinations, thoughts, and words. It is first an understanding power, not an act or an actual judgment. 1. It is not a distinct faculty from the understanding, but the understanding as it giveth judgment, in court, of the man's state and of all his ways, as whether he be in favour with God or no, and now whether he be in Christ, or not, and of all his motions and actions within or without...

Its an understanding power, and belongeth to the judgment and understanding...

A conscience void of knowledge is void of goodness...

David Dickson (Therapeutica Sacra, p. 7), speaks in the same terms: "Conscience, as it doth respect our selves, is no other thing, in effect, than the understanding power of our souls examining how matters do stand betwixt God and us, comparing His will revealed, with our state, condition and carriage, in thoughts, words or deeds, done or omitted, and passing judgment thereupon as the case requires."

 

[AngusD123]

Here are some examples of Rutherford's definition in Free Disputation, pp. 2-5, to give a good indication of its tie to the understanding:

Conscience is but knowledge with a witness...

It is a knowledge not as large as that of the whole understanding faculty, but restricted, and in order only to the man's actions, words, thoughts, the condition or state he is in, in Christ, or not in Christ. It so signifieth practical knowledge ...

Touching the nature of conscience. It seemeth to me to be a power of the practical understanding according to which the man is obliged and directed to give judgment of himself, that is of his state and condition, and of all his actions, inclinations, thoughts, and words. It is first an understanding power, not an act or an actual judgment. 1. It is not a distinct faculty from the understanding, but the understanding as it giveth judgment, in court, of the man's state and of all his ways, as whether he be in favour with God or no, and now whether he be in Christ, or not, and of all his motions and actions within or without...

Its an understanding power, and belongeth to the judgment and understanding...

A conscience void of knowledge is void of goodness...

David Dickson (Therapeutica Sacra, p. 7), speaks in the same terms: "Conscience, as it doth respect our selves, is no other thing, in effect, than the understanding power of our souls examining how matters do stand betwixt God and us, comparing His will revealed, with our state, condition and carriage, in thoughts, words or deeds, done or omitted, and passing judgment thereupon as the case requires."

Many thanks for this. I've now read the first chapter and I have a better understanding of Rutherford's thinking on the conscience, though your quotes captured the gist of it well. I would summarise it as the part of the understanding that judges oneself.

He discusses a broader scope of the conscience than this at times, including some aspects of spiritual understanding that I don't think is directly judging onself: "To see God, and his beauty expressed in Christ, and the comeliness and incomparable glory of his amiable and lovely essence as holden forth to us in Christ, is the highest reach of the conscience".