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Jane and Chris Fleming float a provocative idea. In Modern Conspiracy: The Importance of Being Paranoid, Emma A. The analogy with Christian faith here is not perfect, but it does not need to be perfect in order to make the basic point that, even in science, understanding follows believing.) The truth only becomes apparent after a kind of commitment. It says, in effect, let me take something as true and then see if it works. ( The role of the hypothesis in the scientific method is of particular interest. Only Christian theology has produced the epistemological prerequisites for the development of science. One reason why modern science emerged when and where it did in world history is precisely because medieval theologians had spent centuries carefully considering and articulating the roles of faith and reason in human knowing. It is the foundation that makes science possible. Such “natural faith” does not do the work of science. Indeed, science only ever emerges in a culture that takes for granted things like the possibility of a true correspondence between the human mind and physical reality. Instead, it relies on certain unproven-even unprovable-presuppositions.
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Scientific knowledge is not, as is sometimes asserted, purely rational. But when that work is done, only faith can believe. And much of apologetics is devoted to just this work: positing good reasons for faith and responding to reasoned objections to faith. This basic pattern is what the Christian tradition has meant by the praeambula fidei. Instead, it makes the choice of where to put one’s faith clearer. No one is invited to believe without reference to some argument that belief is reasonable. Consideration of this evidence might lead a person to believe or to doubt, but evidence is offered. From the beginning, Christians have presented evidence for their claims-the Resurrection of Jesus first and foremost. Faith and reason both play a role in each of these kinds of knowing-and in any kind of knowing at all.Ĭhristian faith is not, as is sometimes asserted, blind. It is not that, as is perhaps easier to imagine, we know certain truths by faith (for example, that God became one of us in Jesus Christ) and others by reason (e.g., that the earth orbits the sun rather than vice versa). Everything we know-or even think we know-we know by some combination of faith and reason. As John Henry Newman pointed out, if we do not trust our senses or our intellects, we cannot even begin the process of knowing. This is why we can speak not simply of faith as a theological virtue but also of natural faith. Rather, it highlights that no knowledge is ever fully available to the one who does not trust.
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Augustine, said this in speaking of Christian faith, what is articulated in this tight Latin turn of phrase does not apply only to the truths of the Christian faith. Credo ut intelligam -I believe in order that I may know.