Manual The Word Revealed: The Five Levels of How Faith Operates

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Salvation in Christianity - Wikipedia

We cannot assent to a revealed proposition if it be contradictory to our clear intuitive knowledge. But propositions of faith are, nonetheless, understood to be "above reason. Locke specifies two ways in which matters of faith can be revealed: either though "original revelation" or "traditional revelation.

The truth of original revelation cannot be contrary to reason. But traditional revelation is even more dependent on reason, since if an original revelation is to be communicated, it cannot be understood unless those who receive it have already received a correlate idea through sensation or reflection and understood the empirical signs through which it is communicated. For Locke, reason justifies beliefs, and assigns them varying degrees of probability based on the power of the evidence.

But faith requires the even less certain evidence of the testimony of others. In the final analysis, faith's assent is made not by a deduction from reason, but by the "credit of the proposer, as coming from God, in some extraordinary way of communication. Locke also developed a version of natural theology. In An Essay Concerning Human Understanding he claims that the complex ideas we have of God are made of up ideas of reflection.

For example, we take the ideas of existence, duration, pleasure, happiness, knowledge, and power and "enlarge every one of these with our idea of Infinity; and so putting them together, make our complex idea of God. David Hume , like Locke, rejected rationalism, but developed a more radical kind of empiricism than Locke had. He argued that concrete experience is "our only guide in reasoning concerning matters of fact.

He supported this conclusion on two grounds.

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First, natural theology requires certain inferences from everyday experience. The argument from design infers that we can infer a single designer from our experience of the world. Though Hume agrees that we have experiences of the world as an artifact, he claims that we cannot make any probable inference from this fact to quality, power, or number of the artisans. Second, Hume argues that miracles are not only often unreliable grounds as evidence for belief, but in fact are apriori impossible.

A miracle by definition is a transgression of a law of nature, and yet by their very nature these laws admit of no exceptions. Thus we cannot even call it a law of nature that has been violated. He concludes that reason and experience fail to establish divine infinity, God's moral attributes, or any specification of the ongoing relationship between the Deity and man. But rather than concluding that his stance towards religious beliefs was one of atheism or even a mere Deism, Hume argued that he was a genuine Theist.

He believed that we have a genuine natural sentiment by which we long for heaven. The one who is aware of the inability of reason to affirm these truths in fact is the person who can grasp revealed truth with the greatest avidity. Immanuel Kant was heavily influenced by Descartes's anthropomorphism and Spinoza 's and Jean Jacques Rousseau 's restriction of the scope of religion to ethical matters.

Moreover, he wanted a view that was consistent with Newton's discoveries about the strict natural laws that govern the empirical world. To accomplish this, he steered the scope of reason away from metaphysical, natural, and religious speculation altogether. Kant's claim that theoretical reason was unable to grasp truths about God effectively continued the contraction of the authority of scienta in matters of faith that had been occurring since the late medieval period.

He rejected, then, the timeless and spaceless God of revelation characteristic of the Augustinian tradition as beyond human ken. This is most evident in his critique of the cosmological proof for the existence of God in The Critique of Pure Reason. This move left Kant immune from the threat of unresolvable paradoxes. Nonetheless he did allow the concept of God as well as the ideas of immortality and the soul to become not a constitutive but a regulative ideal of reason.

God's existence remains a necessary postulate specifically for the moral law. God functions as the sources for the summum bonum. Only God can guarantee an ideal conformity of virtue and happiness, which is required to fulfill the principle that "ought implies can. Rational faith involves reliance neither upon God's word nor the person of Christ, but only upon the recognition of God as the source of how we subjectively realize our duties.

God is cause of our moral purposes as rational beings in nature. Yet faith is "free belief": it is the permanent principle of the mind to assume as true, on account of the obligation in reference to it, that which is necessary to presuppose as condition of the possibility of the highest moral purpose. Like Spinoza, Kant makes all theology moral theology. Since faith transcends the world of experience, it is neither doubtful nor merely probable. Thus Kant's view of faith is complex: it has no theoretical grounds, yet it has a rational basis that provides more or less stable conviction for believers.

He provided a religion grounded without revelation or grace. It ushered in new immanentism in rational views of belief. Hegel, at the peak of German Idealism , took up Kant's immanentism but moved it in a more radical direction. He claimed that in Kant, "philosophy has made itself the handmaid of a faith once more" though one not externally imposed but autonomously constituted.

Hegel approved of the way Kant helped to modify the Enlightenment's dogmatic emphasis on the empirical world, particularly as evidenced in the way Locke turned philosophy into empirical psychology.

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But though Kant held to an "idealism of the finite," Hegel thought that Kant did not extend his idealism far enough. Kant's regulative view of reason was doomed to regard faith and knowledge as irrevocably opposed. Hegel argued that a further development of idealism shows have faith and knowledge are related and synthesized in the Absolute. Hegel reinterpreted the traditional proofs for God's existence, rejected by Kant, as authentic expressions of the need of finite spirit to elevate itself to oneness with God.

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In religion this attempt to identify with God is accomplished through feeling. Feelings are, however, subject to conflict and opposition. But they are not merely subjective. The content of God enters feeling such that the feeling derives its determination from this content. Thus faith, implanted in one's heart, can be defended by the testimony of the indwelling spirit of truth.

Hegel's thoroughgoing rationalism ultimate yields a form of panentheism in which all finite beings, though distinct from natural necessity, have no existence independent from it. Thus faith is merely an expression of a finitude comprehensible only from the rational perspective of the infinite. Faith is merely a moment in our transition to absolute knowledge.

Physics and astronomy were the primary scientific concerns for theologians in the seventeenth and eighteenth centuries. But in the nineteenth and twentieth centuries the sciences of geology, sociology, psychology, and biology became more pronounced. Kant's understanding of God as a postulate of practical reason - and his dismissal of metaphysical and empirical support for religion -- soon led to the idea that God could be a mere projection of practical feeling or psychological impulse.

Such an idea echoed Hobbes's claim that religion arises from fear and superstition. Sigmund Freud claimed, for example, that religious beliefs were the result of the projection of a protective father figure onto our life situations. Although such claims about projection seem immune from falsification, the Freudian could count such an attempt to falsify itself simply as rationalization: a masking of a deeper unconscious drive. The nineteenth century biological development most significant for theology was Charles Darwin's theory of natural selection.

It explained all human development on the basis simply of progressive adaptation or organisms to their physical environment. No reference to a mind or rational will was required to explain any human endeavor. Darwin himself once had believed in God and the immortality of the soul.

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But later he found that these could not count as evidence for the existence of God. He ended up an agnostic. On the one hand he felt compelled to affirm a First Cause of such an immense and wonderful universe and to reject blind chance or necessity, but on the other hand he remained skeptical of the capacities of humans "developed from a mind as low as that possessed by the lowest animals. Not all nineteenth century scientific thinking, however, yielded skeptical conclusions.

He concluded that the cultic practices of religion have the non-illusory quality of producing measurable good consequences in their adherents. Moreover, he theorized that the fundamental categories of thought, and even of science, have religious origins. Almost all the great social institutions were born of religion. He was lead to claim that "the idea of society is the soul of religion": society derived from religious forces.

In the context of these various scientific developments, philosophical arguments about faith and reason developed in several remarkable directions in the nineteenth century. Friedrich Schleiermacher was a liberal theologian who was quite interested in problems of biblical interpretation. He claimed that religion constituted its own sphere of experience, unrelated to scientific knowledge. Thus religious meaning is independent of scientific fact. His Romantic fideism would have a profound influence on Kierkegaard. Karl Marx is well known as an atheist who had strong criticisms of all religious practice.

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Much of his critique of religion had been derived from Ludwig Feuerbach, who claimed that God is merely a psychological projection meant to compensate for the suffering people feel. Rejecting wholesale the validity of such wishful thinking, Marx claimed not only that all sufferings are the result of economic class struggle but that they could be alleviated by means of a Communist revolution that would eliminate economic classes altogether. Moreover, Marx claimed that religion was a fundamental obstacle to such a revolution, since it was an "opiate" that kept the masses quiescent.

Religious beliefs thus arise from a cognitive malfunction: they emerge from a "perverted world consciousness. He came up with an unequivocal view of faith and reason much like Tertullian's strong incompatibilism. If Kant argued for religion within the limits of reason alone, Kierkegaard called for reason with the limits of religion alone. Faith requires a leap.

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It demands risk. All arguments that reason derives for a proof of God are in fact viciously circular: one can only reason about the existence of an object that one already assumes to exist. Hegel tried to claim that faith could be elevated to the status of objective certainty. Seeking such certainly, moreover, Kierkegaard considered a trap: what is needed is a radical trust. The radical trust of faith is the highest virtue one can reach.