Introduction
3.
•
St.
Basil
adopts
the
analogy
of
bees
selecting
nectar
to
encourage
discernment
in
using ancient Greek thought:
•
Just
as
bees
can
take
nectar
from
flowers,
unlike
other
animals
which
limit
themselves
to
enjoying
their
scent
and
colour,
so
also
from
these
writings...
one
can
draw
some
benefit
for
the
spirit.
We
must
use
these
books
(of
the
ancient
Greek
literature),
following
in
all
things
the
example
of
bees.
They
do
not
visit
every
flower
without
distinction,
nor
seek
to
remove
all
the
nectar
from
the
flowers
on
which
they
alight,
but
only
draw
from
them
what
they
need
to
make
honey,
and
leave
the
rest.
And
if
we
are
wise,
we
will
take
from
those
writings
what
is
appropriate
for
us,
and
conforms to the truth, ignoring the rest.
•
St. Basil the Great,
Ad Adolescentes
, 4
Introduction
4.
St. Ephrem uses the image of a pearl, which he turns over and contemplates in his hand,
as the starting point for meditation on Christ:
•
On
a
certain
day
I
took
up
a
pearl;
I
saw
in
it
mysteries
pertaining
to
the
Kingdom;
Semblances
and
types
of
the
Majesty;
It
became
a
fountain,
and
I
drank
out
of
it
mysteries
of
the
Son.
I
placed
the
pearl
on
the
palm
of
my
hand,
to
be
able
to
examine
it.
I
began
to
look
at
it
from
one
side
and
from
the
other:
it
looked
the
same
from
all
sides.
Thus
is
the
search
for
the
Son
inscrutable,
because
it
is
all
light.
In
its
clarity
I
saw
the
Clear
One
who
does
not
grow
opaque;
and
in
his
purity,
the
great
symbol
of
the
Body
of
Our
Lord,
which
is
pure.
In
his
indivisibility
I
saw
the
truth
which is indivisible.
•
St. Ephrem,
Hymn On the Pearl
1: 2-3.
Introduction
5.
St. Hilary adopts the image of a rock-climber to show how reason helps faith:
And
since
no
one
can
scale
a
precipice
unless
there
be
jutting
ledges
to
aid
his
progress
to
the
summit,
I
have
here
set
down
in
order
the
primary
outlines
of
our
ascent
leading
our
difficult
course
of
argument
up
the
easiest
path;
not
cutting
steps
in
the
face
of
the
rock,
but
levelling
it
to
a
gentle
slope,
that
so
the
traveller,
almost
without a sense of effort may reach the heights.
St. Hilary of Poitiers,
On the Trinity
St. Paul
6.
The
Acts
of
the
Apostles
provides
evidence
that
Christian
proclamation
was
engaged
from
the
very
first
with
the
philosophical
currents
of
the
time.
In
Athens,
we
read,
Saint
Paul
entered
into
discussion
with
“certain
Epicurean
and
Stoic
philosophers”
(Acts
17:18);
and
exegetical
analysis
of
his
speech
at
the
Areopagus
has
revealed
frequent allusions to popular beliefs deriving for the most part from Stoicism.
This
is
by
no
means
accidental.
If
pagans
were
to
understand
them,
the
first
Christians
could
not
refer
only
to
“Moses
and
the
prophets”
when
they
spoke.
They
had
to
point
as
well
to
natural
knowledge
of
God
and
to
the
voice
of
conscience
in
every human being (cf. Romans 1:19-21; 2:14-15; Acts 14:16-17).
Since
in
pagan
religion
this
natural
knowledge
had
lapsed
into
idolatry
(cf.
Romans
1:21-32),
Paul
the
Apostle
judged
it
wiser
in
his
speech
to
make
the
link
with
the
thinking
of
the
philosophers,
who
had
always
set
in
opposition
to
the
myths
and
mystery cults notions more respectful of divine transcendence.
1
1. See Pope St John Paul II,
Fides et ratio
, 36.
St. Paul
7.
When
St.
Paul
visited
Athens
on
one
of
his
missionary
journeys,
he
used
one
of
the
religious
monuments
as
a
convenient
starting-point
to
establish
a
common
base
for
his preaching of the Truth. He exclaimed:
Men
of
Athens,
I
have
seen
for
myself
how
extremely
scrupulous
you
are
in
all
religious
matters,
because,
as
I
strolled
round
looking
at
your
sacred
monuments,
I
noticed
among
other
things
an
altar
inscribed:
To
An
Unknown
God.
In
fact,
the
unknown
God
you
revere
is
the
one
I
proclaim
to
you.
Since
the
God
who
made
the
world
and
everything
in
it
is
Himself
Lord
of
heaven
and
earth,
He
does
not
make
his
home
in
shrines
made
by
human
hands.
Nor
is
He
in
need
of
anything,
that
He
should
be
served
by
human
hands;
on
the
contrary,
it
is
He
who
gives
everything
—
including
life
and
breath
—
to
everyone.
From
one
single
principle
He
not
only
created
the
whole
human
race
so
that
they
could
occupy
the
entire
earth,
but
He
decreed
the
times
and
limits
of
their
habitation.
And
He
did
this
so
that
they
might
seek
the
deity
and,
by
feeling
their
way
towards
Him,
succeed
in
finding
Him;
and
indeed
He
is
not
far
from
any
of
us
,
since
it
is
in
Him
that
we
live,
and
move, and exist, as indeed some of your own writers have said: “We are all his children.”
(Acts 17:23-28)
St. Paul
8.
The
truth
that
God
is
“not
far
from
any
of
us”
is
an
expression
of
His
immanence
within
His
creation,
the
theological
basis
for
searching
for
God
through
His
creation,
and
at
the
same
time
the
foundation
for
using
human
categories
to
express
divine
truths.
A
well-known
and
classic
passage
from
St.
Paul’s
letter
to
the
Romans
deals
with
this
fundamental
capacity
of
human
reason
to
search
for
God.
The
passage
recalls
the
flavour
of
a
similar
passage
from
the
book
of
Wisdom
(Wisdom
13:1-9)
from the Old Testament:
The
retribution
of
God
from
heaven
is
being
revealed
against
the
ungodliness
and
injustice
of
human
beings
who
in
their
injustice
hold
back
the
truth.
For
what
can
be
known
about
God
is
perfectly
plain
to
them,
since
God
has
made
it
plain
to
them:
ever
since
the
creation
of
the
world,
the
invisible
existence
of
God
and
his
everlasting
power
have been clearly seen by the mind’s understanding of created things.
(Romans 1:18-20)
Development
9.
A certain dividing line between a positive and a negative approach to
philosophy is to be found in many early Christian thinkers.
Two tendencies live together:
1.
the Christian, full of reservations about a philosophy permeated with
paganism.
2.
the Greek, which instead is dominated by it.
See Pope John Paul II, Fides et ratio 39
The Christian West: St. Irenaeus of Lyons
10.
Background
St. Irenaeus (ca. 125-202) was bishop of Lugdunum in Gaul, which is now Lyons, France. He was born in Smyrna in Asia Minor, where he studied under bishop Polycarp, who in turn had been a disciple of the Apostle John. Leaving Asia Minor for Rome he joined the school of Justin Martyr before being made bishop of Lyons in about 178 AD. Irenaeus is primarily noted for his refutation of early Gnosticism. To this end he wrote his major work Against the Heresies , in which also sought to expound and defend the orthodox Christian faith.
The Christian West: St. Irenaeus of Lyons
11.
Gnosticism
•
St.
Irenaeus
of
Lyons
(130-202)
refuted
the
Gnostic
heresy,
which
was
perhaps
the
first
one concerning reason and faith in the history of the Church.
•
Gnosticism,
derived
from
the
Greek
word
gnosis
(knowledge)
claimed
a
superior
secret
understanding
of
things.
It
was
a
system
based
on
philosophical
knowledge
rather
than
on faith, and where the distinction between the eternal uncreated Supreme Being and all
other
beings
was
blurred
or
erased.
The
production
of
matter
was
conceived
of
in
terms
of a downward emanation from God or as the work of a demiurge.
•
The
fact
that
the
Gnostics
belittled
matter
meant
that
they
could
not
accept
the
Incarnation.
Thus
their
knowledge
of
God
was
based
on
what
they
could
acquire
through
their
secret
and
elitist
understanding
of
things
rather
than
through
revelation
received
from
Christ.
In
contrast
to
the
Gnostics,
the
Church
dismantled
barriers
of
race,
social
status
and
gender,
and
proclaimed
from
the
first
the
equality
of
all
men
and
women
before
God.
One
important
implication
of
this
touched
the
realm
of
truth.
The
elitism
which
had
hallmarked
the
ancients’
search
for
truth
was
clearly
abandoned.
Since
access
to the truth enables access to God, it must be denied to none.
1
1. See Pope St John Paul II, Fides et ratio, 19.
The Christian West: St. Irenaeus of Lyons
12.
Gnosticism
•
St.
Irenaeus
declared
that
God
should
not
be
sought
after
by
means
of
numbers,
syllables,
and
letters,
as
did
the
Gnostics.
For
a
system
does
not
spring
out
of
numbers,
but
numbers
from
a
system;
nor
does
God
derive
His
being
from
things
made,
but
things
made
derive
their
being
from
God.
For
all
things originate from one and the same God.
•
St.
Irenaeus
reminded
his
readers
that
man
is
infinitely
inferior
to
God
and
cannot
have
experience
or
form
a
conception
of
all
things
like
God.
Thus
a
due
humility
is
required
in
the
search
for
knowledge
concerning
God.
Therefore,
truth
and
the
testimony
concerning
God
should
be
the
criteria
in
the
search
for
knowledge
about
God;
this
attitude
towards
investigation
of
the
mystery
of
the
living
God
should
lead
to
an
increase
in
the
love
of
Him
who
has
done,
and
still does, such great marvels.
1
1. See St. Irenaeus, Adversus haereses Book II, chapter 25, 1, 3 and 4.
The Christian West: St. Irenaeus of Lyons
13.
True knowledge of God
•
St.
Irenaeus
pointed
out
that
even
with
respect
to
creation,
the
knowledge
of
some
things
belongs
only
to
God,
while
others
which
come
within
the
range
of
human
knowledge;
similarly,
in
regard
to
the
mysteries
in
the
Scriptures,
some
can
be
explained
by
the
grace
of
God,
while
others
must
be
left
in
the
hands
of
God.
In
this
way,
not
only
in
the
present
world,
but
also
in
that
which
is
to
come,
God
should
for
ever
teach,
and
man
should
for
ever
learn
the
things
taught
him
by
God.
Thus,
perfect
knowledge
cannot
be
attained
in
the
present
life:
many
questions
must
be
submissively
left
in
the
hands
of
God.
1
•
St.
Irenaeus
declared
in
a
well-known
passage
that
the
Word
of
God
was
made
Man,
born
of
the
Virgin
Mary,
recapitulating
in
Himself
His
own
handiwork,
and
bringing
salvation
to
it.
This
recapitulation
of
the
human
being
by
Christ,
must
also
include
a
redemption of the human mind, enabling it to receive knowledge of God.
2
1. See St. Irenaeus, Adversus haereses Book II, chapter 28, 1-3.
2. See ibid., Book III, chapter 22, 1-2.
The Christian West: Tertullian
14.
Background
Tertullian, full name Quintus Septimius Florens Tertullianus (c.155 – c.240 AD) was a prolific early Christian author from Carthage in the Roman province of Africa. Of Berber origin, he was the first Christian author to produce an extensive corpus of Latin Christian literature. He also was a notable early Christian apologist and a fighter against heresy, including Gnosticism. Tertullian later fell into the heresy of Montanism.
The Christian West: Tertullian
15.
Rejection of Greek philosophy
•
An
apparently
total
rejection
of
Greek
philosophy
was
most
vividly
exemplified
in Tertullian’s exclamations:
What
does
Athens
have
in
common
with
Jerusalem?
What
concord
is
there
between
the
Academy
and
the
Church?
What
between
heretics
and
Christians?
Our
instruction
comes
from
‘the
porch
of
Solomon,’
who
had
himself
taught
that
‘the
Lord
should
be
sought
in
simplicity
of
heart.’
Away
with
all
attempts
to
produce
a
mottled Christianity of Stoic, Platonic, and dialectic composition!
1
•
Tertullian’s
apparent
distrust
of
reason
could
be
a
factor
in
the
formation
of
the
rigorist
stance
which
he
took
in
later
life,
and
his
joining
of
the
Montanist
sect.
1. Tertullian, De Praescriptione Haereticorum, chapter 7 .
The Christian West: Tertullian
16.
Faith and reason
•
On
the
other
hand,
in
Tertullian’s
Apology
,
addressed
to
the
supreme
authorities
of
the
Empire
about
the
year
200,
his
attitude
to
the
question
of
the
use
of
reason
is
more
nuanced,
and
he
indicates
ways
of
arriving
at
the
existence of God through the use of reason:
The
object
of
our
worship
is
the
One
God,
He
who
by
His
commanding
word,
His
arranging
wisdom,
His
mighty
power,
brought
forth
from
nothing
this
entire
mass
of
our
world,
with
all
its
array
of
elements,
bodies,
spirits,
for
the
glory
of
His
majesty;
whence
also
the
Greeks
have
bestowed
on
it
the
name
of
cosmos.
The
eye
cannot
see
Him,
though
He
is
spiritually
visible.
He
is
incomprehensible,
though
in
grace
He
is
manifested.
He
is
beyond
our
utmost
thought,
though
our
human
faculties
conceive
of
Him.
He
is
therefore
equally
real
and
great…
This
gives
some
notion
of
God,
while
He
is
yet
beyond
all
our
conceptions;
our
very
incapacity
of
fully
grasping
Him
affords
us
the
idea
of
what
He
really
is…
O
noble
testimony
of
the soul by nature Christian!
1
1. Tertullian, Apology, 17.
The Christian West: Tertullian
17.
Faith and reason
•
The
interesting
element
in
Tertullian’s
standpoint
is
that
he
considers
both
an
interior
way
of
discussion
to
arrive
at
the
existence
of
God
and
also
an
exterior
way.
These
two
ways
are
complementary
and
will
be
a
keynote
in
all
subsequent
thought
both
in
the
Christian
West
and
in
the Christian East.
•
In
general,
as
regards
demonstrations
of
God’s
existence,
the
Greek
Fathers
preferred
the
cosmological
proofs
of
God
which
proceed
from
external
experience:
the
Latin
Fathers
preferred
the
psychological
proofs which flow from inner experience.
The Christian West: Lactantius
18.
Background
Lucius Caecilius Firmianus Lactantius was an early Christian author (c. 250 – c. 325) who became an advisor to the first Christian Roman emperor, Constantine I, guiding his religious policy as it developed, and a tutor to his son. A Latin- speaking North African of Berber origin, he was not born into a Christian family. Having converted to Christianity, he subsequently lived in poverty and eked out a living by writing until Constantine I became his patron.
The Christian West: Lactantius
19.
The human person, God’s work of art
•
Around
305
AD,
Lactantius
wrote
the
tract
On
the
Workmanship
of
God
,
addressed to his pupil Demetrianus.
•
According
to
Lactantius,
God
the
Creator
has
endowed
man
with
perception
and
reason,
so
that
it
might
be
evident
that
the
human
person
derives
from
Him,
because
He
Himself
is
intelligence,
He
Himself
is
perception
and
reason.
God
did
not
bestow
that
power
of
reason upon the other animals.
•
However,
God
created
the
human
being
without
those
defences
imparted
to
other
animals,
because
wisdom
was
able
to
supply
those
things
which
the
condition
of
nature
had
denied
to
him.
He
made
him
naked
and
defenceless,
because
he
could
be
armed
by
his
talent,
and
clothed by his reason.
The Christian West: Lactantius
20.
The human person, God’s work of art
•
It
is
wonderful
how
the
absence
of
those
things
which
are
given
to
the
brutes
contributes
to
the
beauty
of
man.
For
if
He
had
given
to
man
the
teeth
of
wild
beasts,
or
horns,
or
claws,
or
hoofs,
or
a
tail,
or
hairs
of
various
colours,
the
human
being
would
have
been
a
misshapen
animal.
•
Man
was
formed
to
be
an
eternal
and
immortal
being;
God
did
not
arm
him,
as
the
others,
without,
but
within;
nor
did
He
place
his
protection
in
the
body,
but
in
the
soul:
since
it
would
have
been
superfluous,
when
He
had
given
him
that
which
was
of
the
greatest
value,
to
cover
him
with
bodily
defences,
especially
when
they
hindered the beauty of the human body.
1
1. Lactantius,
On the Workmanship of God
, chapter 2.
The Christian West: St. Hilary of Poitiers
21.
Background
Saint Hilary of Poitiers, Latin Hilarius (born c. 315, Poitiers, Gaul—died c. 367, Poitiers) Gallo-Roman doctor of the church who as bishop of Poitiers was a champion of orthodoxy against Arianism and was the first Latin writer to introduce Greek doctrine to Western Christendom. A convert from Neoplatonism, Hilary was elected bishop of Poitiers (c. 353). Probably the earliest hymnist, he composed a book of lyrics (c. 360).
The Christian West: St. Hilary of Poitiers
22.
Beauty
•
St.
Hilary
of
Poitiers
(315-367),
a
great
Western
Church
Father,
also
dealt
with
the
relationship between faith and reason.
•
His
argument
for
a
natural
affirmation
of
the
existence
of
God
lies
in
the
recognition
of
beauty
in
the
cosmos.
The
Creator
of
great
things
is
supreme
in
greatness,
the
Maker
of
beautiful
things
is
supreme
in
beauty.
Since
the
work
transcends
our
thoughts,
all
thought
must
be
transcended
by
the
Maker.
Thus
heaven
and
air
and
earth
and
seas
are
beautiful:
the
whole
universe
is
beautiful,
hence
the
Greek
expression
cosmos
which
signifies order.
•
However,
if
human
thought
can
appraise
this
beauty
of
the
universe
by
a
natural
instinct,
must
not
the
Lord
of
this
universal
beauty
be
recognised
as
Himself
most
beautiful
amid
all
the
beauty
that
surrounds
Him?
For
although
the
splendour
of
His
eternal
glory
overtax
our
mind’s
best
powers,
it
cannot
fail
to
see
that
He
is
beautiful.
We
must
in
truth
confess
that
God
is
most
beautiful,
with
a
beauty
which,
though
it
transcend
our
comprehension, evokes our perception.
1
1. See St. Hilary of Poitiers,
On the Trinity
, Book I, n.7.
The Christian West: St. Hilary of Poitiers
23.
Human understanding
•
At
the
same
time,
Hilary
is
very
definite
about
the
obedience
of
steadfast
faith
which
“rejects
the
vain
subtleties
of
philosophic
enquiry”
and
embraces
a
truth
lying
beyond
the
grasp
of
reason
which
“refuses
to
be
vanquished
by
treacherous
devices
of
human
folly,
and
enslaved
by
falsehood.”
Faith
will
not
confine
God
within
the
limits
which
enclosed our common reason.
•
The
deeds
of
God,
carried
out
in
a
manner
beyond
our
comprehension,
cannot
be
understood
by
our
natural
faculties,
for
the
work
of
the
Infinite
and
Eternal
can
only
be
grasped
by
an
infinite
intelligence.
Hence,
just
as
the
truths
that
God
became
man,
that
the
Immortal
died,
that
the
Eternal
was
buried,
do
not
belong
to
the
rational
order
but
are
an
unique
work
of
power,
so
on
the
other
hand
it
is
an
effect
not
of
intellect
but
of
omnipotence
that
He
Who
is
man
is
also
God,
that
He
Who
died
is
immortal,
that
He
Who was buried is eternal.
1
1. See St. Hilary of Poitiers,
On the Trinity
, Book I, n.13.
The Christian West: St. Hilary of Poitiers
24.
Human understanding
•
St.
Hilary
accepts
the
use
of
analogical
expressions
when
speaking
about
God,
but
stresses
that
these
are
neither
perfect
nor
complete.
There
can
be
no
comparison
between
God
and
earthly
things,
yet
the
weakness
of
our
understanding
forces
us
to
seek
for
illustrations
from
a
lower
sphere
to
explain
our
meaning
about
loftier
themes.
The
course
of
daily
life
indicates
how
our
experience
in
ordinary
matters
enables
us
to
form
conclusions
on
unfamiliar
subjects.
St.
Hilary
thus
regards
any
comparison
as
helpful
to
man
rather
than
as
descriptive
of
God,
since
it
suggests,
rather
than
exhausts,
the sense that we seek.
•
Considering
Christ’s
expression
concerning
His
Father:
“the
Father
is
in
me
and
I
am
in
the
Father”
(Jn
10:38),
Hilary
affirms
that
here
God’s
power
brings
within
the
range
of
faith’s
understanding
an
expression
which
is
in
itself
beyond
our
comprehension.
“Thus
truth
beyond
the
dull
wit
of
man
is
the
prize
of
faith
equipped
with
reason
and
knowledge;
for
neither
may
we
doubt
God’s
Word
concerning
Himself,
nor
can
we
suppose that the devout reason is incapable of apprehending His might.”
1
1. See St. Hilary of Poitiers,
On the Trinity
, Book I, n.19.
The Christian West: St. Hilary of Poitiers
25.
Human understanding
•
When
St.
Hilary
tried
to
defend
the
true
faith
concerning
the
Holy
Trinity, he admitted:
my
brain
whirls,
my
intellect
is
stunned,
my
very
words
must
be
a
confession,
not
that
I
am
weak
of
utterance,
but
that
I
am
dumb.
Yet
a
wish
to
undertake
the
task
forces
itself
upon
me;
it
means
withstanding
the
proud,
guiding
the
wanderer,
warning
the
ignorant.
But
the
subject
is
inexhaustible;
I
can
see
no
limit
to
my
venture
of
speaking
concerning
God
in
terms
more
precise
than
He
Himself
has
used.
He
has
assigned
the
Names
Father,
Son
and
Holy
Spirit,
which
are
our
information
of
the
Divine
nature…
All
is
ineffable,
unattainable,
incomprehensible.
Language
is
exhausted
by
the
magnitude
of
the
theme,
the
splendour
of
its
brightness
blinds
the
gazing
eye,
the
intellect
cannot
compass
its
boundless
extent.
Still,
under
the
necessity
that
is
laid
upon
us,
with
a
prayer
for
pardon
to
Him
Whose attributes these are, we will venture, enquire and speak.
1
1. See St. Hilary of Poitiers,
On the Trinity
, Book II, n.5.
The Christian West: St. Augustine
26.
Background
The most famous Doctor of the patristic period in the Western Church was St. Augustine (354-430), who in his own life had experienced various philosophies first hand, before he finally came to Christian faith. His encounter with different currents of thought left him unsatisfied and his reason found its true home only in the Catholic Church.
The Christian West: St. Augustine
27.
Human understanding
•
St Augustine wrote about the time after his conversion:
From
this
time
on,
I
gave
my
preference
to
the
Catholic
faith.
I
thought
it
more
modest
and
not
in
the
least
misleading
to
be
told
by
the
Church
to
believe
what
could
not
be
demonstrated—whether
that
was
because
a
demonstration
existed
but
could
not
be
understood
by
all
or
whether
the
matter
was
not
one
open
to
rational
proof—rather
than
to
have
a
rash
promise
(from
the
Manichaeans)
of
knowledge
with
mockery
of
mere
belief,
and
then
afterwards
to
be
ordered
to
believe
many
fabulous
and
absurd myths impossible to prove true.
1
1. See Saint Augustine,
Confessions,
Book 6, chapter 5, 7 .
The Christian West: St. Augustine
28.
Relations between faith and reason.
St. Augustine was the first to formulate concisely the mutual relations between reason and faith: “I believe in order to understand; and I understand, the better to believe.” 1Role of authority
At the same time, he elucidated the place which authority held in faith: “What we believe we owe to authority, what we know we owe to reason.” 2Notes
1. St. Augustine, Sermon 43, chapter 7, 9. The Latin is “Intellige, ut credas, verbum meum; crede, ut intelligas, verbum Dei.” 2. Idem, De utilitate credendi (On the profit of believing), 11, 25. The Latin is “Quod intelligimus igitur, debemus rationi: quod credimus, auctoritati.”
The Christian West: St. Augustine
29.
Interior way
•
St.
Augustine
developed
the
interior
way
of
seeking
God,
which
did
however
depend
on
a
reflection
on
exterior
created
reality:
I
asked
all
these
things
which
stand
around
the
door
of
my
flesh:
"You
have
told
me
about
my
God,
that
you
are
not
He.
Tell
me
something
about
Him."
And with a loud voice they all cried out, “He made us.”
For
see,
there
is
in
me
both
a
body
and
a
soul;
the
one
without,
the
other
within.
In
which
of
these
should
I
have
sought
my
God,
whom
I
had
already
sought
with
my
body
from
earth
to
heaven…
But
the
inner
part
is
the
better
part;
for
to
it,
as
both
ruler
and
judge,
all
these
messengers
of
the
senses
report
the
answers
of
heaven
and earth and all the things therein, who said, “We are not God, but He made us.”
My
inner
man
knew
these
things
through
the
ministry
of
the
outer
man,
and
I,
the
inner man, knew all this -- I, the soul, through the senses of my body.
1
1. See Saint Augustine,
Confessions,
Book 10, chapter 6, n.9.
The Christian West: St. Augustine
30.
Friendship
Citing the example of friendship, St. Augustine argues that one cannot see the will and affections of a friend, but one still believes in them.Seen and believed
The wills of friends, which are not seen, are believed through symbols which are seen. In a similar way, the Church, which is now seen, is a guarantee of the past things unseen, and a herald of the future things which have not yet been revealed.Faith
St. Augustine proposed that if we believe lesser authorities in our everyday life, should we not accept the higher authority of God? 1 1. St. Augustine, De fide rerum quae non videntur (Concerning faith in things not seen), 1-4.
The Christian West: St. Augustine
31.
Analogy of the Holy Trinity
•
St.
Augustine
also
suggested
how
the
Holy
Trinity
leaves
an
image
impressed
upon
the
human
person,
who
if
he
reflects
upon
himself
realises that he is, he knows, and he wills.
•
To
be,
to
know
and
to
will
are
dim
analogies,
but
valid
ones
which
can
be
used
to
illustrate
the
mystery
of
the
Father,
the
Son
and
the
Holy
Spirit.
The
very
fact
that
St.
Augustine
hazards
such
an
analogy,
indicates his desire to underline a rational approach to faith.
1
1. See Saint Augustine,
Confessions,
Book 13, chapter 11, n.12.
The Christian West: Boethius
32.
Background
Anicius Manlius Severinus Boëthius, (c.480–524 AD), was a Roman senator, consul, and philosopher of the early 6th century. He was born four years after Odoacer deposed the last Roman Emperor and declared himself King of Italy, and entered public service under Ostrogothic King Theodoric the Great, who later imprisoned and executed him in 524 on charges of conspiracy to overthrow him. While jailed, Boethius composed his Consolation of Philosophy , a philosophical treatise on time, death, and other issues, which became one of the most popular and influential works of the Middle Ages.
The Christian West: Boethius
33.
Perfect reason
•
Boethius
was
distinctly
optimistic
concerning
the
capabilities
of
human
reason
in
its
quest
for
God.
His
basis
was
that
the
universe
is
rational
because
it
has
been
created
by
God
who
is
supremely
rational,
as
exemplified in the following verse:
O You who rule the universe by perpetual reason,
Sower of earth and heaven,
You who from eternity order time to pass
and remaining stabile permit all things to be moved,
whom no external causes pushed to form
a true work of flowing material by an innate form
of the highest good free of envy, by a celestial example
You lead all, the most beautiful itself managing by mind
a beautiful universe and shaping it in a similar image.
1
1. Boethius,
Consolation of Philosophy
, Book 3, verse 9.
The Christian West: Boethius
34.
Perfect reason
•
Boethius
also
anticipated
the
thought
of
St.
Anselm
in
his
ontological
argument for the existence of God when he declared:
The
common
conception
of
the
human
spirit
proves
that
God,
the
principle
of
all
things,
is
good;
for
since
nothing
better
than
God
can
be
thought
of,
who
may
doubt
that
what
nothing
is better than is good?
1
•
Boethius
opposed
chance
explanations
of
the
universe,
which
were
in
vogue during his time, much as they are today.
If
chance
is
defined
as
an
outcome
of
random
influence,
produced
by
no
sequence
of
causes,
I
am
sure
that
there
is
no
such
thing
as
chance,
and
I
consider
that
it
is
but
an
empty
word…
For
what
place
can
be
left
for
anything
happening
at
random,
so
long
as
God
controls
everything in order? It is a true saying that nothing can come out of nothing.
2
1
.
Boethius,
Consolation of Philosophy
, Book 3, prose 9.
2
.
Ibid
., Book 5, prose 1.
The Christian West: Boethius
35.
Time and eternity
•
Boethius
was
also
most
famous
for
his
affirmation,
in
a
classical
passage,
that
the eternity of God also lies within reach of human reason:
That God is eternal is the judgement by the common reason of all peoples.
Then let us consider what eternity may be;
for this will make clear to us at once
divine nature and knowledge.
Then eternity is at once
the total and perfect possession of interminable life.
This is more clearly evident from comparison of the temporal.
For whatever lives in time
proceeds from the past through the present into the future
and there is nothing established in time
which can grasp at once the entire space of its life,
but in fact it does not yet apprehend tomorrow
while it has already lost yesterday.
1
1
.
Boethius,
Consolation of Philosophy
, Book 5, prose 6.
The Christian West: Boethius
36.
Time and eternity
•
Boethius continues:
And in this time of today your life is no more than a changing, passing moment.
So what comprehends and so possesses at once the entire fullness of interminable life,
to whom nothing of the future may be absent
nor has anything of the past vanished,
is rightly asserted to be eternal
and it must be both present in control of itself
to always stand by itself
and have present the infinity of passing time.
1
1
.
Boethius,
Consolation of Philosophy
, Book 5, prose 6.
The Christian East: St. Justin Martyr
37.
Background
Justin Martyr (c.100 - c.165), born in modern day Palestine, was an early Christian apologist and martyr. He claimed to have been raised a Gentile, and in his search for truth he studied with the Stoics, Aristotelians, Pythagoreans, and Platonists. Impressed by the devotion of Christian martyrs, he was eventually converted to Christianity by an old Christian who taught him about the Hebrew prophets.
The Christian East: St. Justin Martyr
38.
Reasoned faith
•
An
openly
constructive
dialogue
with
Greek
philosophy
was
undertaken
by
St.
Justin
who
based
his
discourse
upon
the
creation
of
the universe out of nothing by God:
For
as
in
the
beginning
He
created
us
when
we
were
not,
so
do
we
consider
that,
in
like
manner,
those
who
choose
what
is
pleasing
to
Him
are,
on
account
of
their
choice,
deemed
worthy
of
incorruption
and
of
fellowship
with
Him.
For
the
coming
into
being
at
first
was
not
in
our
own
power;
and
in
order
that
we
may
follow
those
things
which
please
Him,
choosing
them
by
means
of
the
rational
faculties
He
has
Himself
endowed
us with, He both persuades us and leads us to faith.
1
1. St. Justin Martyr,
The First Apology
, 10.
The Christian East: St. Justin Martyr
39.
Reasoned faith
•
Reason
therefore
plays
an
important
part
in
the
process
of
coming
to
faith
in
Justin’s
vision.
Justin
also
proposed
a
theory
of
the
seeds
of
the
Word.
In
this
perspective,
the
eternal
Word
of
God
manifested
Himself
prophetically
and
in
figure
to
the
Jews,
also
showed
Himself
partially
to
the Greeks in the form of seeds of truth.
We
worship
and
love
the
Word
who
is
from
the
unbegotten
and
ineffable
God,
since
also
He
became
man
for
our
sakes,
that,
becoming
a
partaker
of
our
sufferings,
He
might
also
bring
us
healing.
For
all
the
writers
were
able
to
see
realities
darkly
through
the
sowing
of
the
implanted
word
that
was
in
them.
For
the
seed
and
imitation
imparted
according
to
capacity
is
one
thing,
and
quite
another
is
the
thing
itself,
of
which
there
is
the
participation
and
imitation according to the grace which is from Him.
1
1. St. Justin Martyr,
The Second Apology
, 13.
The Christian East: St. Justin Martyr
40.
Reasoned faith
•
Justin
concludes
that,
since
Christianity
is
the
historical
and
personal
manifestation
of
the
Word
in
His
totality,
it
follows
that
“everything
beautiful
that
was
said
by
anyone
belongs
to
us
Christians.”
St.
Justin
continued
to
hold
Greek
philosophy
in
high
esteem
after
his
conversion,
but
insisted
that
he
had
found
in
Christianity
“the
only
sure
and
profitable
philosophy.”
The
worship
offered
to
Christ
must
be
reasonable,
since
the
Christian
has
learned
that
He
is
the
Son
of
the
true God Himself.
1
1. St. Justin Martyr,
Dialogue with Trypho
, 8. Cf. Idem,
The First Apology
, 13.
The Christian East: Clement of Alexandria
41.
Background
Titus Flavius Clemens (c.150–c.215), known as Clement of Alexandria to distinguish him from the earlier Clement of Rome, was a Christian theologian who taught at the Catechetical School of Alexandria. A convert to Christianity, he was an educated man who was familiar with classical Greek philosophy and literature.
The Christian East: Clement of Alexandria
42.
Reason helps faith
•
St.
Justin’s
approach
was
developed
by
the
school
of
Alexandria,
and
in
the
first
instance
by
Clement
(160-215).
Here
not
only
is
Greek
philosophy
not
rejected,
but
it
is
actually
seen
as
a
help
in
defending
the faith:
Greek
philosophy,
with
its
contribution,
does
not
strengthen
truth;
but,
in
rendering
the
attack
of
sophistry
impotent
and
in
disarming
those
who
betray
truth
and
wage
war
upon
it,
Greek
philosophy
is
rightly
called
the
hedge and the protective wall around the vineyard.
1
1. Clement of Alexandria,
Stromata,
Book I, c. 20.
The Christian East: Clement of Alexandria
43.
Reason helps faith
•
Clement,
in
a
magnificent
manner
distinguishes
and
explains
the
various
characteristics
of
faith,
knowledge
and
wisdom.
Knowledge
is
a
perfecting
of
man
as
man,
and
is
further
elevated
“by
acquaintance
with
divine
things”
conformable
to
itself
and
to
the
divine
Word.
Faith
is
perfected
by
knowledge,
and
this
faith,
without
searching
for
God,
confesses
His
existence,
and
glorifies
Him.
It
is
from
this
faith
and
in
accordance
with
the
faith
that
the
knowledge
regarding
God,
is
through
His
grace,
to
be
acquired
as
far
as
possible.
Knowledge
(
gnosis
)
differs from the wisdom (
sophia
), which is the result of teaching
.
The Christian East: Clement of Alexandria
44.
Reason helps faith
•
It
is
undoubtedly
belief
in
God
which
is
the
basis
of
knowledge.
Clement wrote:
Faith
is
then,
so
to
speak,
a
comprehensive
knowledge
of
the
essentials;
and
knowledge
is
the
strong
and
sure
demonstration
of
what
is
received
by
faith,
built
upon
faith
by
the
Lord’s
teaching,
carrying
the
soul
on
to
certainty,
knowledge,
and
comprehension.
And,
in
my
view,
the
first
saving
change
is
that
from
heathenism
to
faith…
and
the
second,
that
from
faith
to
knowledge.
And
the
latter
terminating
in
love,
thereafter
gives
the
loving to the loved, that which knows to that which is known.
1
1. Clement of Alexandria,
Stromata,
Book VII, c. 10.
The Christian East: Origen
45.
Background
Origen (185-253) carried forward the thought of the Alexandrian school in regard to the rôle of reason. He stressed the importance of reason in access to the Scriptures, in which the accounts related in the Gospels concerning Jesus, invites thinking people to more than a "simple and unreasoning faith"; what is required is insight into the meaning of the writers, so that the purpose with which each event has been recorded may be discovered. 1 1. See Origen, Contra Celsum , Book 1, n. 42.
The Christian East: Origen
46.
Reasoned faith
•
Origen
observed
that
it
is
much
more
consonant
with
the
spirit
of
Christianity
to
give
assent
to
doctrines
upon
grounds
of
reason
and
wisdom
than
on
that
of
faith
alone,
and
that
it
was
only
in
certain
circumstances
that
the
approach
of
naked
faith
was
desired
by
Christianity,
in
order
not
to
leave
men
altogether
without
help,
as
is
shown
by
St.
Paul
when
he
wrote:
“Since
in
the
wisdom
of
God
the
world
was
unable
to
recognise
God
through
wisdom,
it
was
God’s
own
pleasure to save believers through the folly of the gospel (1 Co 1:21).”
1
1. See Origen,
Contra Celsum
, Book 1, n. 13.
The Christian East: Origen
47.
Love, reason and faith
•
In
one
of
his
most
beautiful
passages
from
the
Commentary
on
the
Song
of
Songs,
Origen
links
reason
and
love
describing
how
God
wounds
the
soul
which
loves
Him
with
His
arrow
of
love,
His
own
Word.
Here
are
linked
a
reflection
upon
the
beauty
of
creation,
leading
to
the
Word,
through
Whom
all
things were made, as well as a love which perfects reason:
And
the
soul
is
moved
by
heavenly
love
and
longing
when,
having
clearly
beheld
the
beauty
and
the
fairness
of
the
Word
of
God,
it
falls
deeply
in
love
with
His
loveliness
and
receives
from
the
Word Himself a certain arrow and wound of love.
1
1.
See
Origen,
Commentary
on
the
Song
of
Songs
,
Prologue
2
See
the
Song
of
Songs
2:5
to
which
Origen
refers,
which
in
the
Greek
Septuagint
reads:
τέτρωμένη
άγάπης
έγώ
or
“I
am
wounded
by
love”.
The
New
Jerusalem
Bible
translation
“I
am
sick
with
love”
is
rather
weaker.
This
passage
has
inspired
many
generations
of
Christian
mystics
besides
Origen,
including
St.
Gregory
of
Nyssa,
St.
Augustine,
St.
Theresa
of
Avila
and
St.
John
of
the
Cross
to
consider
the
wound of love.
The Christian East: St. Athanasius of Alexandria
48.
Background
St. Athanasius, the great champion of the Faith was born at Alexandria, about the year 296, of Christian parents. In 315, St. Athanasius went to the desert to spend some time in retreat with St. Anthony. In 319, he became a deacon, and even in this capacity he was called upon to take an active part against the rising heresy of Arius, and his was to be the life struggle of St. Athanasius. In 326 he became Patriarch of Alexandria and died in peace on May 2, 373. St. Athanasius was a Doctor of the Church.
The Christian East: St. Athanasius of Alexandria
49.
Reason against idolatry
•
St.
Athanasius
was
another
Eastern
Father
of
the
Alexandrian
school
who
was
a
staunch
defender
of
reasoned
faith.
He
demonstrated
the
illogical
nature
of
idol
worship,
indicating
that
no
part
of
the
creation
can
be
divine
because
of
the
mutual
dependence
of
those
parts.
For
if
a
man
take
the
parts
of
creation
separately,
and
consider
each
by
itself,
for
example
the
sun
by
itself
alone,
and
the
moon
apart,
and
again
earth
and
air,
and
heat
and
cold,
separating
them
from
their
mutual
conjunction,
he
will
certainly
find
that
not
one
is
sufficient
for
itself,
but
all
are
in
need
of
one
another’s
assistance,
and
subsist
by
their
mutual
help.
For
the
Sun
is
carried
round
along
with,
and
is
contained
in,
the
whole
heaven,
and
can
never
go
beyond
its
own
orbit,
while
the
moon
and
other
stars
testify
to
the
assistance
given
them
by
the
Sun:
while
the
earth
again
evidently
does
not
yield
its
crops
without
rains,
which
in
their
turn
would
not
descend
to
earth
without
the
assistance
of
the
clouds;
but
not
even
would
the
clouds
ever
appear
of
themselves and subsist, without the air.
1
1. See St. Athanasius,
Against the Heathen
, Part I, n. 27.
The Christian East: St. Athanasius of Alexandria
50.
Reason against idolatry
•
Neither
can
the
cosmic
totality
be
God,
for
that
would
make
God
consist
of
dissimilar
parts,
and
subject
Him
to
possible
dissolution.
For
if
the
combination
of
the
parts
makes
up
the
whole,
and
the
whole
is
combined
out
of
the
parts,
then
the
whole
consists
of
the
parts,
and
each
of
them
is
a
portion
of
the
whole.
However
this
is
very
far
removed
from
the
conception
of
God.
For
God
is
a
whole
and
not
a
number
of
parts,
and
does
not
consist
of
various
elements,
but
is
Himself the Maker of the system of the universe.
1
1. See St. Athanasius,
Against the Heathen
, Part I, n. 28.
The Christian East: St. Athanasius of Alexandria
51.
Knowledge of God through creation
•
For
Athanasius,
only
when
the
soul
gets
rid
of
the
stains
of
sin
is
it
able
to
know
God
directly,
and
then
its
own
rational
nature
is
once
more
the
image
of
the
Word
of
God,
in
whose likeness it was created.
•
However,
Athanasius
pointed
out
that
even
if
the
soul
cannot
pierce
the
cloud
which
sin
draws
over
its
vision,
it
nevertheless
can
attain
to
the
knowledge
of
God
from
the
things
which
are
seen,
since
creation,
as
though
in
written
characters,
declares
in
a
loud
voice,
by its order and harmony, its own Lord and Creator.
•
Athanasius
proclaimed
that
creation
is
a
revelation
of
God,
especially
because
of
its
order
and
harmony.
Anyone
seeing
the
circle
of
heaven
and
the
course
of
the
sun
and
the
moon,
and
the
positions
and
movements
of
the
other
stars,
as
they
take
place
in
opposite
and
different
directions,
while
yet
in
their
difference
all
with
one
accord
observe
a
consistent
order,
should
be
able
to
come
to
the
conclusion
that
these
are
not
ordered by themselves, but have a Maker distinct from themselves who orders them.
1
1. See St. Athanasius,
Against the Heathen
, Part I, n. 35.
The Christian East: St. Athanasius of Alexandria
52.
Cosmic order through the Word of God
•
St.
Athanasius
showed
that
the
rationality
and
order
of
the
Universe
indicates that it is the work of the Reason or Word of God.
•
He
offered
similes
to
illustrate
the
power
of
the
Word
who
guarantees
rationality
to
the
Universe.
One
is
that
of
a
choir
composed
of
different
people,
children,
women,
and
old
men,
and
those
who
are
still
young,
and,
when
one,
namely
the
conductor,
gives
the
sign,
each
utters
sound
according
to
his
nature
and
power,
the
man
as
a
man,
the
child
as
a
child,
the
old
man
as
an
old
man,
and
the
young
man
as
a
young
man, while all make up a single harmony.
1
1. See St. Athanasius,
Against the Heathen
, Part I, n. 43.
The Christian East: St. Athanasius of Alexandria
53.
Cosmic order through the Word of God
•
By
the
power
of
the
Divine
Word
of
the
Father
that
governs
and
presides
over
all,
the
heaven
revolves,
the
stars
move,
the
sun
shines,
the
moon
goes
her
circuit,
and
the
air
receives
the
sun’s
light
and
the
winds
blow:
the
mountains
are
reared
on
high,
the
sea
is
rough
with
waves,
and
the
living
things
in
it
grow
the
earth
abides
fixed,
and
bears
fruit,
and
man
is
formed
and
lives
and
dies
again,
and
all
things
whatever
have
their
life
and
movement;
fire
burns,
water
cools,
fountains
spring
forth,
rivers
flow,
seasons
and
hours
come
round,
rains
descend,
clouds
are
filled,
hail
is
formed.
snow
and
ice
congeal,
birds
fly,
creeping
things
move
along,
water-animals
swim,
the
sea
is
navigated,
the
earth
is
sown
and
grows
crops
in
due
season,
plants
grow,
and
some
are
young,
some
ripening,
others
in
their
growth
become
old
and
decay,
and
while
some things are vanishing others are being generated and are coming to light.
1
1. See St. Athanasius,
Against the Heathen
, Part I, n. 44.
The Christian East: St. Theophilus of Antioch
54.
Background
Theophilus (120-183) was seventh Bishop of Antioch (an ancient Greco-Roman city on the eastern side of the Orontes River), and an early Christian apologist. Originally a philosopher in the eastern Roman Empire, he began to study the Scriptures with the intention of attacking the Christian faith but was soon converted. A gifted apologist, he was the author of an Apology in three books and addressed to Autolycus (the only work of his writings to survive). It seeks to demonstrate the reasoned superiority of Christianity over the irrational myths of pagan religion.
The Christian East: St. Theophilus of Antioch
55.
Defending through reason the existence of God
•
In
the
Antiochene
school
of
theology,
one
outstanding
exponent
regarding
reason
and
faith
was
Theophilus.
His
reply
to
Autolycus,
an
idolater
who
scorned
Christians,
ran
like
this.
•
In
reply
to
the
retort
of
his
opponent,
“Show
me
your
God,”
Theophilus
replied:
“Show
me
yourself
as
a
man,
and
I
will
show
you
my
God.”
The
eyes
of
the
soul
are
capable
of
seeing,
and
the
ears
of
the
heart
are
able
to
hear;
for
as
those
who
look
with
the
eyes
of
the
body
perceive
earthly
objects
and
what
concerns
this
life,
and
discriminate
at
the
same
time
between
things
that
differ,
whether
light
or
darkness,
white
or
black,
deformed
or
beautiful,
well-proportioned
and
symmetrical
or
disproportioned
and
awkward,
or
monstrous
or
mutilated;
and
as
in
like
manner
also,
by
the
sense
of
hearing,
we
discriminate
either
sharp,
or
deep,
or
sweet
sounds;
so
the
same
holds
good
regarding
the
eyes
of
the
soul
and
the
ears
of
the
heart,
that
it
is
by
them
we
are
able
to
behold
God.
For
God
is
seen
by
those
who
are
enabled
to
see
Him
when
they
have
the
eyes
of
their
soul
opened:
for
all
have
eyes;
but
in
some
they
are
covered,
and
do
not
see
the light of the sun.
1
1
.
See Theophilus of Antioch,
To Autolycus
, Book I, n. 2.
The Christian East: St. Theophilus of Antioch
56.
Defending through reason the existence of God
•
Yet
it
does
not
follow,
because
the
blind
do
not
see,
that
the
light
of
the
sun
does
not shine; but let the blind blame themselves and their own eyes.
•
Theophilus
linked
with
sin
the
incapacity
for
seeing
God
with
the
eyes
of
the
soul.
When
there
is
rust
on
the
mirror,
it
is
not
possible
that
a
man’s
face
be
seen
in
the
mirror;
so
also
when
there
is
sin
in
a
man,
such
a
man
cannot
behold
God.
As
when
a
film
of
impurity
on
the
eyes
prevents
one
from
beholding
the
light
of
the
sun:
so
also do iniquities involve man in darkness, so that he cannot see God.
•
For
Theophilus,
“the
appearance
of
God
is
ineffable
and
indescribable,
and
cannot
be
seen
by
eyes
of
flesh.
For
in
glory
He
is
incomprehensible,
in
greatness
unfathomable,
in
height
inconceivable,
in
power
incomparable,
in
wisdom
unrivalled,
in
goodness
inimitable,
in
kindness
unutterable.”
At
the
same
time,
he
outlined how God may be known through His creation.
1
1
.
See Theophilus of Antioch,
To Autolycus
, Book I, n. 3.
The Christian East: St. Theophilus of Antioch
57.
Defending through reason the existence of God
•
Theophilus
drew
the
analogy
between
the
human
soul
and
God.
For
just
as
the
soul
in
man
is
invisible
to
men,
but
is
perceived
through
the
motion
of
the
body,
so
God
cannot
indeed
be
seen
by
human
eyes,
but
is
beheld
and
perceived
through
His
providence and works.
•
Just
as
any
person,
when
he
sees
a
ship
on
the
sea
rigged
and
in
sail,
and
making
for
the
harbour,
will
clearly
deduce
that
there
is
a
captain
in
her
who
is
steering
her;
so
also
we
must
perceive
that
God
is
the
governor
of
the
whole
universe,
though
He
be
not
visible
to
the
eyes
of
the
flesh,
since
He
is
incomprehensible.
For
if
a
man
cannot
look
upon
the
sun,
though
it
be
a
very
small
heavenly
body,
on
account
of
its
exceeding
heat
and
power,
how
shall
not
a
mortal
man
be
much
more unable to face the glory of God, which is unutterable?
1
1
.
See Theophilus of Antioch,
To Autolycus
, Book I, n. 5.
The Christian East: St. Theophilus of Antioch
58.
Defending through reason the existence of God
•
However,
in
order
to
make
the
deduction
from
the
creation
to
its
Creator,
the
human
person
needs
a
healing
of
the
intellect
because
of
the
blindness
of
the
soul,
and
the
hardness
of
the
heart.
However
if
there
is
a
desire
at
least
for
healing,
the
Physician,
will
soothe
the
eyes
of
the
soul
and
of
the
heart.
God
is
the
Physician
who
heals
through
His word and wisdom.
1
1
.
See Theophilus of Antioch,
To Autolycus
, Book I, n. 7.
The Christian East: St. Theophilus of Antioch
59.
Defending through reason the existence of God
•
For
as
the
pomegranate,
with
the
rind
containing
it,
has
within
it
many
cells
and
compartments
which
are
separated
by
tissues,
and
has
also
many
seeds
dwelling
in
it,
so
the
whole
creation
is
contained
by
the
spirit
of
God.
As,
therefore,
the
seed
of
the
pomegranate,
dwelling
inside,
cannot
see
what
is
outside
the
rind,
itself
being
within;
so
neither
can
man,
who
along
with
the
whole creation is enclosed by the hand of God, behold God.
1
1
.
See Theophilus of Antioch,
To Autolycus
, Book I.
The Christian East: St. Theophilus of Antioch
60.
Defending through reason the resurrection
•
Theophilus
provides
some
examples
to
indicate
that
the
Christian
doctrine
of
the
resurrection
of
the
body
is
reasonable.
Through
His
creation
God
illustrates
many
analogies of resurrection, so that we may see that the resurrection is indeed reasonable.
•
One
example
is
seen
in
the
“dying”
of
seasons,
and
days,
and
nights,
and
how
these
also
“rise again”.
•
A
further
picture
is
found
in
the
seed
of
wheat
which,
when
it
is
cast
into
the
earth,
first
dies and rots away, then is raised, and becomes a stalk of corn.
•
The
work
of
resurrection
is
going
on
in
man,
even
though
he
be
unaware
of
it.
For
when
someone
has
fallen
sick,
and
lost
flesh,
and
strength,
and
beauty;
but
then
received
again
from
God
mercy
and
healing,
and
recovered
also
physical
strength,
that
person
has
in
a
sense
experienced
a
prefiguration
of
the
resurrection.
In
all
these
things
the
wisdom of God shows that He is able to effect the general resurrection of all men.
1
1
.
See Theophilus of Antioch,
To Autolycus
, Book I, n. 13.
The Christian East: St. John Damascene
61.
Background
Saint John of Damascus (c. 675–4 December 749) was a Syrian monk and priest. Born and raised in Damascus, he died at his monastery, Mar Saba, near Jerusalem. A polymath whose fields of interest and contribution included law, theology, philosophy, and music, he is said by some sources to have served as a Chief Administrator to the Muslim caliph of Damascus before his ordination. He wrote many hymns still in use today and is a Doctor of the Church. He defended the use of sacred images against the iconoclasts.
The Christian East: St. John Damascene
62.
Natural knowledge of God
•
St.
John
Damascene
wrote
beautifully
about
the
natural
knowledge
of
God.
The
knowledge
of
God’s
existence
has
been
implanted
by
Him
in
all
human
beings
by
nature.
This
creation,
too,
and
its
maintenance,
and its government, proclaim the majesty of the Divine nature.
1
•
Despite
this
fact
that
the
knowledge
of
the
existence
of
God
is
implanted
in
the
human
being
by
nature,
the
wickedness
of
the
Evil
One
has
prevailed
so
mightily
against
man’s
nature
as
even
to
drive
some
into
the
pit
of
destruction
whereby
they
deny
the
existence
of
God.
2
1
.
See St. John Damascene,
An Exposition of the Orthodox Faith
, Book I, chapter 1.
2
.
Ibid
., Book I, chapter 3.
The Christian East: St. John Damascene
63.
Proof of the existence of God
•
St.
John
Damascene
indicated
that
the
Apostles
convinced
by
means
of
miracles,
but
since
he
claimed
not
to
have
that
gift,
he
proposed
instead
some
rational
demonstrations of God’s existence. An example of his proofs runs like this.
•
All
things
that
exist
are
either
created
or
uncreated.
If,
then,
things
are
created,
it
follows
that
they
are
also
wholly
mutable.
For
things,
whose
existence
originated
in
change,
must
also
be
subject
to
change,
whether
it
be
that
they
perish
or
that
they
become
other
than
they
are
by
act
of
wills.
However,
if
things
are
uncreated
they
must,
for
consistency,
be
also
wholly
immutable.
For
things
which
are
opposed
in
the
nature
of
their
existence
must
also
be
opposed
in
the
mode
of
their
existence,
that
is
to
say,
must
have
opposite
properties:
who,
then,
will
refuse
to
grant
that
all
existing
things,
not
only
such
as
come
within
the
province
of
the
senses,
but
even
the
angels,
are
subject
to
change
and
transformation and movement of various kinds?
1
1
.
See St. John Damascene,
An Exposition of the Orthodox Faith
, Book I, chapter 3.
The Christian East: St. John Damascene
64.
Proof of the existence of God
•
For
the
things
belonging
to
the
rational
world,
namely
angels
and
spirits
and
demons,
are
subject
to
changes
of
will,
whether
it
is
a
progression
or
a
retrogression
in
goodness,
whether
a
struggle
or
a
surrender;
while
the
others
suffer
changes
of
generation
and
destruction,
of
increase
and
decrease,
of
quality
and
of
movement
in
space.
Things
then
that
are
mutable
are
also
wholly
created.
However,
things
that
are
created
must
be
the
work
of
some
Maker,
and
the
Maker
Himself
cannot
have
been
created.
For
if
He
had
been
created,
He
also
must
surely
have
been
created
by
some
one,
and
so
on
till
we
arrive
at
something
uncreated.
The
Creator,
then,
being
uncreated,
is
also
wholly immutable. And who could this be other than God?
1
1
.
See St. John Damascene,
An Exposition of the Orthodox Faith
, Book I, chapter 3.
Conclusion
65.
The
Fathers
both
of
Eastern
and
of
Western
Christendom
showed
how
reason,
freed
from
the
bondage
of
paganism,
could
find
its
way
out
of
the
blind
alley
of
myth
and
superstition
and
be
enlightened
by
the
liberating
force of the Gospel.
Purified
and
rightly
tuned,
therefore,
reason
could
rise
to
the
higher
planes
of
thought,
providing
a
solid
foundation
for
the
perception
of
being,
of
the
transcendent and of God.
See Pope St. John Paul II, Fides et ratio, 41.
