Sect. 51Relation Between Reason and FaithRelation Between Reason and Faith

I. Human reason, like Faith, has its own proper subject-matter and province. It also lays the foundation of Faith, and aids in the development of revealed doctrines. There is, however, a certain territory which is common to both Reason and Faith. Hence we must consider the mutual relations of the two. This subject has been clearly expounded by the Vatican Council (sess. iii., chap. 4), so that we need only quote and explain what is there laid down.

1. “If any one shall say that in Divine Revelation no mysteries properly so-called are contained, but that all the dogmas of the Faith can be understood and proved from natural principles by reason duly cultivated: let him be anathema.

2. “If any one shall say that human sciences are to be treated with such freedom that their assertions, although at variance with revealed doctrine, can be received as true, and cannot be proscribed by the Church: let him, etc.

3. “If any one shall say that it can come to pass that at some time, according to the progress of science, a meaning should be attributed to the dogmas proposed by the Church other than that which the Church hath understood and doth understand: let him,” etc.

In these three canons the principal claims of the Rationalists are condemned: (1) The right to treat of revealed truths in the same way as natural truths, that is, on purely natural principles and with purely natural certitude; (2) the right of human reason to hold its scientific conclusions, notwithstanding their opposition to revealed doctrines, and independently of the authority of the Church; and (3) the right to substitute new meanings for old ones, in the definitions of Faith. It is plain that these claims not only entirely emancipate Reason from the control of Faith, but also invade the proper domain of Faith and destroy its supernatural character.

II. The fundamental principles upon which the relations between Faith and Reason are based are stated by the Council to be the following:—

1. Reason is a principle or source of knowledge, and possesses a domain of its own. Faith, too, is a principle of knowledge, higher in dignity than reason, and likewise having its own proper domain.

2. As both Faith and Reason come from God, they cannot be opposed to each other, or arrive at contradictory conclusions.

3. From these two principles the Council infers that any conclusion or assertion opposed to illuminated (supernatural) Faith is altogether false, and only apparently reasonable. Hence a Catholic has the right and the duty to reject any such assertion or conclusion as soon as he is informed by the infallible teaching of the Church that his Faith is really illuminated. Again, Faith and Reason combine for mutual aid and support, yet in such a way that each retains its own proper character and comparative independence. Reason assists Faith by demonstrating the credibility of Faith, by contributing to the understanding of its subject-matter, and by developing it into theological science. On the other hand, Faith is of service to Reason, by rescuing it from many errors, even in the domain of human science, and by guiding it to a profounder and more comprehensive knowledge of natural truths. This influence of Faith on Reason implies, indeed, a certain weakness and dependence on the part of Reason, but does not interfere with its legitimate conclusions or legitimate freedom. It is only a false liberty or licence that is inconsistent with submission to Faith.

III. The relations between Reason and Faith can be summed up in the well-known formula: “Reason is the hand-maiden of Faith.” That is to say, Faith and its theological development are the highest science, and are the supreme object and highest end towards which the activity of man can be directed. St. Thomas expresses the same doctrine thus: “Seeing that the end of the whole of Philosophy is lower than and is ordained to the end of Theology, the latter should rule all the other sciences, and take into her service what they teach” (prol. in I. Sent. q. I. a. 1). And St. Bonaventure: “Theology takes from nature the materials to make a mirror in which Divine things are reflected, and she constructs as it were a ladder, the lowest rung of which is on earth, and the highest in Heaven” (Prol. Breviloq.). The Seraphic Doctor develops the same idea in his splendid work, Reductio artium ad Theologiam. See Dr. Clemens, De Scholasticorum sententia: Philosophiam phiam esse ancillam Theologiæ: Kleutgen, vol. iv., n. 315 sqq. Franzelin, De Trad., Append., cap. vi.: Card. Newman, Idea of a University, p. 428.

IV. Hence it follows that philosophy must be, in a certain sense, Christian and Catholic in its spirit, in its principles, and in its conclusions. Its spirit is Catholic when the philosopher is guided by the doctrines of Faith, when he aims at a fuller knowledge of the natural truths contained in Revelation, and prepares the way for the scientific development of supernatural truths. Its principles and conclusions are Catholic when they agree with Faith, or at least do not clash with it, and when they can be used in speculative theology. In other words, philosophy is Christian and Catholic when it is really true and sound philosophy. Non-Christian philosophy can indeed, to a certain extent, be true and sound; nevertheless, the nature of the science itself, and its history, prove that its proper development is dependent on its Christian spirit. In pre-Christian times, Socratic philosophy attained a high degree of perfection, and became the foundation upon which Christian philosophy is built. The Fathers recognized in this fact the Hand of God preparing the way for the science of the Gospel. By Socratic philosophy we mean the due combination of its two forms, Platonic and Aristotelian. These two correct and supplement each other, and should not be separated. (See the interesting parallel between Plato and Aristotle, in St. Thom. Opusc., De Substantiis Separatis.) Christian philosophy blends them together, although it has sometimes given more prominence to one than to the other. The use which the Church has made, and continues to make, of this combined system is a guarantee of the truth of its main principles and conclusions. Hence any attempt to substitute for it a totally new or different system must be viewed with distrust, so much the more as all modern attempts of the kind have miserably failed.