Dr. Denis Kulandaisamy
The relationship between and Reason has been a matter of interest to philosophers and theologians. The problem Faith and Reason is reflected in the apparent contrast between modern scientific growth and religious beliefs.
People consider that both the faith and reason are sources of justification for religious belief. They both are sources of authority on which beliefs rest. Reason is generally understood as principles for a scientific and methodological inquiry on truth, whereas Faith involves a stance towards some claim that is not demonstrable by reason. Reason is absolutely based on scientific proofs and logical evidences, whereas faith involves an implicit or explicit reference to a transcendent source. The basis of a person’s belief comes from the authority of revelation.
This article will present various views of the relationship between faith and reason and finally end with concluding reflections, giving references to the Encyclical Letter Fides et Ratio (=FeR) of Pope John Paul II addressed to the Bishops of the Catholic Church on the Relationship between Faith and Reason.
Some possible views of their relationship
The age long problem between Faith and Reason is whether they are commensurable or not. In other words, the problem rests on the question whether Science and Religion are compatible with one another. There have been various positions on this difficult question. Some think that it is not rational to believe in God and religious claims. For example, Philosophers such as Hume and Kierkegaard claim that Faith is opposed to reason and is firmly the realm of the irrational. Some others take a “transrational position”. For example, Calvin and Barth claim that religious faith is over and above reason and is not subject to criteria generally used by reasoning beings. According to them, to use reason on matters of faith is not only inappropriate but irrelevant. On the other hand, there are some who believe that Faith and Reason are compatible. For example, Thomas Aquinas claimed that there are rational supports for religious beliefs. Faith and reason are considered to be in perfect harmony with one another. We can divide such positions into three categories:
1) Faith and No Reason
This current of thought is based on anti-intellectual approach. Those who hold this view are of the opinion that the reason is a this-worldly affair and not a way to salvation. They say that reason is weak and corrupt and cannot be relied upon to elicit veritable data about faith. We can see in our day-to-day life some people who blindly believe in religious practices without a minimum of reasoning and intellectual thought. This is the root cause of superstitions, irrational and meaningless religious ceremonies, blind and fanatic religious practices that sometimes exalts the religious superstitions and devotions at the cost of suppressing human dignity, social justice, equality and respect for the other. Taking such a position is very dangerous to the humanity.
2) Reason and No Faith
Proponents of this position are hostile to or skeptical of faith. The intellectuals see faith as something paradoxical or contrary to the scope and goals of rational discourse. One cannot claim that only what is accessible to his reason is authentic and true. They think that faith is to believe something contrary to the evidence. In response to this view, Bishop Fulton Sheen noted that faith is not a will or a wish to believe contrary to the evidence. Faith is the acceptance of truth based upon the authority of the truth-giver. If the truth-giver is divine, then we have an unbreakable guarantee that what we have been told is in fact true. Philosophical arguments can help us only to a certain extent to understand the whole truth of the reality we are living in. Even in the beginning of Christianity, the Church was very cautious in adapting Greek Philosophy in formulating the theological teachings of our Christian faith. That is why St. Paul writing to Colossians (2:8) put them on their guard: “See to it that no-one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe and not according to Christ”. Following St Paul, the Church Fathers such as Irenaeus and Tertullian were so much against subordinating the truth of Revelation to the interpretation of the philosophers. Taking the position “Reason and No Faith” is contrary to the openness to recognize and accept the Truth that is much beyond mere logical reasoning.
3) Faith and Reason
This is the position taken by the Church. In his Encyclical Fides et Ratio, Pope John Paul II writes: “Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth — in a word, to know himself — so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves (cf. Ex 33:18; Ps 27:8–9; 63:2–3; Jn 14:8; 1 Jn 3:2)”. In this Encyclical, he speaks about the relationship between Philosophy and Theology, with a special reference to St. Thomas Aquinas: “Rightly, he may be called an ‘apostle of the truth’. Looking unreservedly to truth, the realism of Thomas could recognize the objectivity of truth and produce not merely a philosophy of “what seems to be” but a philosophy of “what is”. (FeR. no. 44).
Conclusion
We should not consider that faith and reason are contrary to one another, rather they are complementary to each other and both are equally necessary for a healthy spiritual life. A person would be considered atheist if he/she loves reason and rejects faith; on the other hand, a person would be considered a superstitious religious fanatic, if he/she embraces faith and completely negates to put the religious beliefs into reasoning. Both of these positions are to be avoided. If we want to be fully human, then we must learn to combine faith and reason.
About the Author:
Dr. Denis Kulandaisamy, is a Servite priest, currently serving as Rector of “Marianum” Theological Faculty, Rome. He is Professor of Sacred Scripture and Mariology in various Universities and Faculties in Rome. He has authored books and articles on Biblical and Marian Theology. He has delivered conferences in various countries in Europe. He is Counselor of Pontifical International Marian Academy, Vatican City.
