Introduction
The quest for truth has always been central for many philosophers. It has been a subjugation for many scholars and most of them believed that it is essential to unfold the basic and refined analogy of the age of reason and that of faith in relation to the phenomenon termed as truth. Truth can be said to be something that is intangible and far beyond our understanding of the universe. However, it can be manipulated by so many forces that are within and without human control and that prohibit the growth of mankind (Thomas, & Pegis, A. C. 1998). This unfolds the mystery of faith approach which pertains to beliefs and practices while reason approach permits an individual to grasp the essence of the mystified environment.
The basic norm of truth is that an individual must be informed of the surrounding circumstances. Truth can offer so many things but misunderstanding the ties that bound it can have dire consequences to many. It becomes complex when one deals with reason and faith to be the forces that drive truth manipulation. The church has always been dependable on defining the truth. However, it has of late been challenged by scholars.
Thomas Aquinas worked out a highly pronounced theory of theological reasoning. He clearly rejects the belief by earlier philosophers that no one could attain truth without philosophizing in the light of faith. He held that our faith in salvation purports that we have theological truths which are far above human reason. He argues that one can attain truth without faith but such truths are very incomplete. He propagates the idea that one must have faith in order to attain truths that are complete and reliable. In the Summa Contra Gentiles, he terms this as a two-fold truth. One, the inquiry of reason can reach the other which supersedes the entire ability of human reason (Thomas, & Pegis, A. C. 1998). There is no contradiction between the two truths. Nevertheless, something can be true for faith but false when it comes to philosophy. This shows that even non-believers can attain truths but not the advanced truths of faith.
Though God is indeed the object of sensible inquiry, faith is required so as to have the two truths. One same truth cannot be believed by faith and known by rational demonstration because this will make one of the knowledge superfluous (Smith, T. L., & Summe 2001). He distinguishes dogmatic and philosophical theology. Dogmatic theology is a theoretical science that is concerned with God’s knowledge. It is perceived to be principled than all sciences. On the other hand, philosophical theology makes demonstration using faith articles as its principles. However, it can stumble.
Biblically, faith is the evidence of things that appear not. This assent can be praiseworthy for believers but involves the assistance of God’s grace. Truths in faith are assented on accepted testimonies (Smith, T. L., & Summe 2001). Articles of faith rest on divine testimony while preludes of faith are established by philosophical principles. For instance we believe that God exists. Also, Rene Descartes use faith to prove the existence of God. Since all physical movers are moved movers, there must be an unmoved mover(Descartes, R., & Cottingham, J. 1986). This is a preamble of faith. In the Summa Theologica, the world was created in time. The world offers no ground for signifying that it was once all new. This would have gone into reasoning definitions and demonstrations.
The relationship between reason and faith can be elucidated in the basis of the distinction between higher and lower orders of creation. Aquinas censures a form of naturalism that holds that goodness of any reality is whatever belongs to it in keeping with its nature without the need of faith. From reason, it is known that every ordered pattern of nature has 2 factors that which concur in its full development; the basis of its own operation and the basis of operation of a higher nature (Thomas, & Pegis, A. C. 1998). A lower pattern grasps particulars only while higher pattern grasps universals.
Aquinas’ conclusion is that we know the truths of faith only via the virtue of wisdom. He says that truth is of the Holy Spirit no matter its source. It is the spirit that enables judgment in accordance with divine truths. Faith is therefore superior to reason in the realization of truths. This is because reason is only used to elucidate a concept. However, the influx of scientific thinking has weakened the hitherto supremacy of Scholasticism. Reason can also be used to illuminate faith and with proper reasoning faith can firmly be grasp (Descartes, R., & Cottingham, J. 1986).
However, reason cannot be used to obtain higher level truths since it easily jumps to conclusions once it sees a thing happening once or twice. Faith can be applied to comprehend many aspects and therefore come up with concrete truths. However, one needs to have reason for their faith to work. In adopting opinions one should follow reason and rational guide (Smith, T. L., & Summe 2001). Though reason is superior to faith, faith without reason is meaning less since it is reason that directs the faithful to truths. Simply put, reason is used to prove faith (Descartes, R., & Cottingham, J. 1986). It therefore seems that faith and reason are two closely related concepts that depend on each other. However, it is better to use faith than reason in deducing truths.
References
Descartes, R., & Cottingham, J. (1986). Meditations on first philosophy: With selections from the Objections and Replies. Cambridge [Cambridgeshire: Cambridge University Press.
Smith, T. L., & Summer Thomistic Institute (2001). Faith and reason: The Notre Dame symposium 1999. South Bend, Ind: St. Augustine's Press.
Thomas, & Pegis, A. C. (1998). Introduction to Saint Thomas Aquinas. New York: Random House.
