Knowing by Faith
- DEACON DOUGLAS MCMANAMAN
Faith is a mode of knowing, one that is not contrary to human reason.
Natural Faith
Faith is a mode of knowing, one that is not contrary to human reason.
In fact, most of what
we do every day is based on faith, and it isn't difficult to show the
reasonableness of such faith. The
"faith" I refer to here is natural faith, which involves accepting as true something somebody tells
you because you have evidence that the speaker is well informed about
the subject and is honest. It would be contrary to reason, in
fact completely irrational, to refuse to live on the plane of this
natural
faith. One could argue that it is impossible. For example,
a
child brushes his teeth. Why? Because his mother told him that it is
good for him to do so. He doesn't understand why; for he does not
understand the concept of tooth decay or the effects of sugar on tooth
enamel. And although brushing teeth is not pleasant to him, he trusts
her nevertheless. Eventually, when he is able to finally understand, he
will
see that it was wise to do so.
More than once in our lives will we take a prescription to the
pharmacist; he or she will fill the
prescription and we will take those pills. Unless we understand
chemistry
or the intricacies of pharmacology, we don't understand what we are
taking. But we trust that the pharmacist did not make a mistake, and
we trust that our doctor has our best interests in mind and that
what he prescribes to us is really good for us. But we do not know
that with any certainty. I once visited a man in hospital who suffered
a
stroke because his pharmacist made a mistake and ended up giving him
pills
10 or 20 times the dosage that his doctor prescribed. He'd spent a year
in a hospital bed, his mind was deteriorating, and he was dying.
I'm
sure he's dead by now, but there's the trust – had he known, he would not
have taken the pills. But was it unreasonable for him to entrust
himself to his pharmicist? Not at all.
I take my car in for a brake replacement. I am told that it is done,
that the car will stop when I press the brake pedal at an intersection.
I trust him; I don't really know. I don't demand that he hoist the car
up, remove the tires and show me. I trust him.
My students place a great deal of trust in me as their teacher. I teach
them all sorts of things about the history of philosophy and religion,
but they don't know whether or not what I'm teaching them is
actually true. I could be making it up, all or part of it. They don't
know, but they choose to believe me. A responsible teacher will devote
a great
deal of time and effort to making sure, as far as possible, that what
is
being taught is accurate, but even that effort involves a great deal of
faith. For example, I put my faith in certain historians of
philosophy; I trust Gilson, Copleston, and a few others, but I don't
trust Russell; I've caught him in a lie. I have verified what the
former have said against the original texts, but certainly not
everything that they say. I don't have the time.
The world of science relies heavily on faith. Scientists trust one
another that they have not lied to the scientific community; for it is
not possible for a scientist to repeat every experiment that has been
done in the past. They trust the results of the experiment, that is,
they trust that the scientist has not falsified data – which happens at
times. Recently, there was an article in a local paper about a British
doctor who
published a study in the late 90s that linked the childhood vaccine for
measles-mumps-rubella to autism. The study has now been thoroughly
discredited. But note how the article ends: "Most scientists are to be
trusted. But our systems are not ideal. We just are implicitly trustful
of those we work with."
Relationships of love are, by their very nature, founded upon faith
(natural faith). When another offers me his or her love (whether
friendship, marital, or simply good will), I am not certain that the
love being offered is genuine. I do not know with any certainty
whether I am loved for my own sake, or loved merely as a means to an
end. But that offer of love awaits a response, and my response is
rooted in faith. If I choose to reciprocate, I open myself up to
possible injury (the hurt of rejection); for I have to acknowledge the
possibility that the other's love will enhance and enlarge me – hence, I
have to acknowledge my perfectibility and reveal it to the other.
In other words, to receive
another's love requires humility, an acknowledgment and a disclosure of
my finitude. And so, returning love requires a certain faith that
the
other will receive me in all my limits.
When a married couple has promised fidelity to one another (from the
Latin fides:
faith), they have promised to remain faithful, which
means he has promised her to remain true to the faith that she has
placed in him, and she to remain true to the faith that he has placed
in her.
Faith is so pervasive, necessary, and reasonable, because the human
person is so limited in knowledge. We have little choice but to rely on
one another in a spirit of trust. Try to imagine what life would
be like if you were to refrain from all choices that are based on
faith. You would not trust what your teachers are teaching you
until you knew for yourself whether or not what they were teaching is
correct. But how would you know how to read unless you relied on
your teachers? How would you know what to research unless you
were taught how to research as well as the names of the figures you
wish to research? You couldn't take your car to the mechanic
until you became a mechanic yourself, and you wouldn't trust your
doctor until you became a doctor yourself, and a pharmicist yourself,
and a chemist yourself, and you wouldn't ever marry another because to
give and receive love involves, fundamentally, an act of faith.
Life would come to
a stand still. You couldn't take a taxi, bus, or plane anywhere,
because in doing so you are entrusting your life to someone else, all
the while believing that they are going to do what they tell you they
are going to do, i.e., take you to your destination, drive safely, land
the plane, etc.
Supernatural Faith
But what is so ironic is that although we readily trust others who are
not entirely trustworthy, we hesitate to trust the One Person who alone
is perfectly trustworthy, who cannot lie, who cannot mislead, who has
no malice whatsoever in Him, who is all powerful and supremely and
perfectly good, and who thus has our best and greatest interests in
mind, namely almighty God Himself. If God has chosen to reveal Himself,
if He has chosen to come looking for man in order to lead him home,
then our way back home to Him will require faith. If God reveals to man
truths that surpass human reason, truths that exceed our ability to
understand naturally, then the only way to know these truths is through
faith, which transcends reason.
But that faith must be of a completely different kind than the natural
faith we've been talking about. Natural faith is inadequate, for it
cannot assent to supernatural truths. It is reasonable to believe our
doctor when he prescribes a medicine – unless
there is good reason to suspect that he is untrustworthy – , but how can reason demonstrate that it is
reasonable to believe what is completely above reason? It
cannot. To suggest that reason can is to suggest that what
exceeds the grasp of reason is within reason's grasp, which is
contradictory. We need to be given the capacity to make that act
of faith in what exceeds the grasp of human reason, and what Jesus
tells us about himself in the New Testament clearly exceeds reason's
ability to demonstrate. For example, he says: "I am the Way, the
Truth, and the Life. No one can come to the Father except through me";
"Anyone who has seen me has seen the Father"; "I am the resurrection.
Anyone who believes in me, even though he dies, will live, will never
die. Do you believe this?"; "Sky and earth will pass away, but my words
will never pass away"; "Before Abraham was, I AM"; "I and the Father
are one"; "I am the bread of life"; "It is my Father's will that
whoever sees the Son and believes in him should have eternal life, and
that I should raise that person up on the last day"; "Anyone who eats
my flesh and drinks my blood has eternal life, and I shall raise that
person up on the last day"; etc.
On the plane of natural reason, there is no "reason" to believe him. To
be able to believe him requires a quality that is above nature (supra
nature). This supernatural quality that proportions the soul to these
supernatural truths revealed by God, enabling us to believe them if we
so choose, is divine grace. According to the Catholic Faith, Baptism
imparts that grace, and Baptism infuses the supernatural virtues of
faith, hope, and charity into the soul of the baptised, as a sheer
gift. And so, if a baptised person eventually stops believing, if he or
she has lost his or her faith, it is only because he or she has allowed
it die of under nourishment, that is, as a result of not living that
faith, of starving it through neglect of prayer and the Eucharist, and
typically as a result of welcoming into oneself a spirit of arrogance
towards the Faith. Can an unbaptised person have faith in
Jesus? Indeed, but such faith (whether it is implicit or
explicit) is also rooted in grace (prevenient grace).
What enabled the Apostles to immediately drop everything and follow
Jesus?
They were given this interior capacity to follow him. They still had to
choose to cooperate with that interior grace. They could have said no.
They chose, however, to cooperate with that grace, not knowing where
they were going, and because of that initial decision to trust the
Lord, many people share in that supernatural heritage and are heirs to
his promises. It all began with Mary's faith, with her fiat: "Let it be
done to me according to your word." It continued with the faith of the
Apostles, and then the faith of all the great martyrs and saints and
missionaries throughout the ages, such as the Canadian martyrs who
brought
the gospel to Canada back in the 17th century, and it continued with
the countless unknown faithful since that time who brought the good
news of Christ's resurrection to their families, their students, and
their communities.
As was said above, it is impossible not to live on the plane of natural
faith, and with just a little thought, the freedom and the tremendous
benefits of living on that level are obvious. Because of that
natural faith, we are given the stepping stones that free us to pursue
greater goods, such as further knowledge. We know things about
people
that we otherwise would not have known, first and foremost, their
trustworthiness. We know others intimately through genuine
friendships, and we know the joys of parenting as a result of a
marital relationship grounded on fidelity. In a similar way,
supernatural faith opens up a supernatural world that
would otherwise be closed off to us. Of course, reason cannot
establish this, as
it can explicate the benefits of natural faith; for the starting point
of supernatural faith is the grace of supernatural faith itself, not
natural reason.
But an analogous experience occurs. The religiously faithful
acquire a
new and elevated freedom, and a knowledge of things that would
otherwise be closed off to them.
Living on that plane of supernatural faith, we eventually become
aware of the supernatural light that permeates our mind and life – if we
persist long enough. Our prayers are answered – perhaps not
always as we expected – , and we experience an inner strength to face
life's difficulties, we experience the ability to forgive those we are
unable to forgive before, we sense God's presence in our lives, we feel
much less anxiety in life, we don't feel lost as we did before, we
begin to see the world from a new angle, we see the hand of God in
everyday occurances, and things begin to make sense
from the point of view of faith. We don't delight in the things we used
to desire, and we see the emptiness of much of what the world honours,
and most of all we experience within that we are known and that we are
loved by God with a love that is manifest in Christ's passion and
death, and we are aware that nothing much matters anymore except making
that love known to others. We begin to think of God more, of ways to
serve Him and to love Him back. Life becomes joyful, rather than heavy
and anxious. All that results from living on the plane of supernatural
faith.
The Dangers of Faith
Faith, however, is intrinsically risky. There is always the
possibility
that one's trust will be betrayed – except in the case of entrusting
oneself to God, who cannot mislead, deceive, or betray anyone.
But how does
one minimize this danger or risk factor? The answer to that
question goes back to reason. If there is a good reason not to
trust another, then one ought to be wary of trusting him or her.
If there is no reason not to trust this person and plenty of reasons to
trust him, then in light of human limitations, it is reasonable to
trust him. If trusting him requires me to act contrary to reason,
it is unreasonable to trust him. So too with supernatural
faith. Faith transcends reason, which means that it is above
reason, not below it. If what we believe about God is contrary to
reason, then there is something defective about the faith, and since
God is absolutely perfect, it follows that the article of faith in
question cannot be from God. For example, if one believes that
God is calling him to divorce his wife to whom he is validly married in
order to marry another, or that He is calling one to donate sperm so
that infertile couples may become parents, or that He is calling a
person to murder unbelievers, etc., we know that these articles of
belief are not from God, since they are contrary to the Natural Moral
Law, which is a participation in the Divine Law. Many of the
Mediaeval doctors of the Church (i.e., St. Thomas Aquinas) devoted
their lives to becoming masters of human reason in order to demonstrate
that what Catholics choose to believe on faith is not contrary to
reason.
C. S. Lewis' "Lord, Liar, Lunatic" argument does not prove that Jesus
is who he says he is, but it does demonstrate that it is not irrational
to believe his claims, any more than it is irrational to believe your
doctor when he tells you that you ought to take this or that
medication. If Jesus is not who he claims to be (the eternal Son
of God) and knows that he is not, then he is a liar, and Christianity
is the greatest and most influential lie perpetuated in history.
If Jesus is not who he claims to be and does not realize it – thinks he
is – , then he is insane. And since the degree of insanity is
measured by the distance that exists between what a person claims to
be and what he actually is, Jesus is more insane than the most
psychotic individuals that one will find in any psychiatric
hospital. The third option is that he is who he claims to be, the
eternal Son of God ("Before Abraham was, I AM").
Of course, this does not prove that Jesus is who he says he is.
Some atheists would agree that he is a liar, and some might even see
him as a lunatic. But even if one does not see him as a liar or a
lunatic, one still requires a supernatural quality (divine grace) to
make that act of faith in him and his promises, which exceed the grasp
of reason. But the proper safeguard with respect to all matters
of faith is that they not fall below the threshhold of human
reason. For God is the author of truth; for God is Truth Itself,
and the first law of being of which truth is a property is that
contradictories cannot be true at one and the same time.
This is Meaghen Gonzalez, Editor of CERC. I hope you appreciated this piece. We curate these articles especially for believers like you.
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Acknowledgement
Deacon Douglas McManaman. "Knowing by Faith." CERC (January 2011).
Printed with permission of Deacon Douglas McManaman.
The Author
Doug McManaman is a Deacon and a Religion and Philosophy teacher at Father Michael McGivney Catholic Academy in Markham, Ontario, Canada. He is the past president of the Canadian Fellowship of Catholic Scholars. Deacon Douglas studied Philosophy at St. Jerome's College in Waterloo, and Theology at the University of Montreal. He is the author of Christ Lives!, The Logic of Anger, Why Be Afraid?, Basic Catholicism, Introduction to Philosophy for Young People, and A Treatise on the Four Cardinal Virtues. Deacon McManaman is on the advisory board of the Catholic Education Resource Center. Visit his website here.
Copyright © 2011 Deacon Douglas McManaman