HKB
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Often appears with: reason and the intellect · the problem of evil and theodicy · scripture and its interpretation · conversion and faith · theology and logic · the nature and attributes of God · spiritual mysteries · scholastic philosophy · role of philosophy in theology · rigourists · revelation · religious persecution and toleration
Usually: argument (5) · detachment (4) · crisis of belief (2) · curiosity (2) · exhortation (2) · skepticism (2) · commentary or gloss (1)
“Since therefore grace does not destroy nature but perfects it, natural reason should minister to faith as the natural bent of the will ministers to charity.” Thomas, Aquinas, Saint, Summa Theologica, Part I (Prima Pars) · insight
“IN NO CASE CAN TRUE REASON AND A RIGHT FAITH OPPOSE EACH OTHER.” Samuel Taylor Coleridge, Aids to Reflection; and, The Confessions of an Inqui · insight
He argues that faith in Scripture is reasonable compared with Manichean claims of certain knowledge, citing everyday reliance on hearsay and history to explain why believers must trust God’s authority.
be cured; resisting Thy hands, Who hast prepared the medicines of faith, and hast applied them to the diseases of the whole world, and given unto them so great authority. Being led, however, from this to prefer the Catholic doctrine, I felt that her proceeding was more unassuming and honest, in that she required to be believed things not demonstrated (whether it was that they could in themselves be demonstrated but …
Thomas replies that doctrine comes from faith and divine revelation, while human reason and authorities serve as clarifying, probable supports, with Scripture and Church doctors treated with different degrees of certainty.
Reply Obj. 1: Although arguments from human reason cannot avail to prove what must be received on faith, nevertheless, this doctrine argues from articles of faith to other truths. Reply Obj. 2: This doctrine is especially based upon arguments from authority, inasmuch as its principles are obtained by revelation: thus we ought to believe on the authority of those to whom the revelation has been made. Nor does this ta…
The introduction explains the twelfth-century relationship between faith and reason, contrasts “rigourists” with scholastic defenders of philosophy, and frames Abélard as a daring dialectician involved in these conflicts.
Salisbury, Alan of Lille, Gilbert de la Porrée and Hugh of St. Victor prevailed in their contention that philosophers were "_humanae videlicet sapientiae amatores*," while theologians were "*divinae scripturae doctores." Cardinal Mercier, himself the greatest contemporary exponent of Scholastic philosophy, defines philosophy as "the science of the totality of things." The twelfth century was a time when men were str…
A new section begins by defining the conformity of faith with reason and the proper role of philosophy in theology, distinguishing reason, experience, miracles, and the inward motion of the Holy Spirit.
he has been better informed: he has given elsewhere such indications of his love of truth that he hopes this declaration will not be regarded as merely an empty phrase. [73] * * * * * PRELIMINARY DISSERTATION ON THE CONFORMITY OF FAITH WITH REASON * * * * * 1. I begin with the preliminary question of the _conformity of faith with reason_, and the use of philo…
Coleridge continues by saying faith cannot contradict reason because spiritual mysteries lie outside its usual direction, and he distinguishes Gospel purpose (history of facts) and the meaning of analogous versus metaphorical language.
or of the colours, which it impresses on the clouds, a contrariety between the skin and the eye; or infer that the cutaneous and the optic nerves *contradict* each other. But we have grounds to believe, that there are yet other rays or effluences from the sun, which neither feeling nor sight can apprehend, but which are to be inferred from the effects. And were it even so with regard to the Spiritual Sun, how would …
Coleridge, citing Jeremy Taylor, argues that nothing contrary to right reason can be required by faith; reason must judge only after full information, and true reason cannot oppose right faith.
JEREMY TAYLOR. Whatever is against right reason, that no faith can oblige us to believe. For though reason is not the positive and affirmative measure of our faith, and our faith ought to be larger than our [*speculative*] reason, and *take* something into her heart, that reason can never take into her eye; yet in all our creed there can be nothing *against* reason. If reason justly contradicts an article, it is not…