Relation of Faith and Reason:
Commensurable
It is rational to believe in God and spirits and other religious
claims. Reason and Faith are compatible with one another as is
Science and Religion because there is but one truth.
This is the position of the single largest religious group on earth in
2004, the Roman Catholics, and has been theirs for some time. It was
clearly offered by Thomas Aquinas and has recently been re affirmed by
Pope John Paul II (1998). There are materials provided in the links
below to these two theologians and philosophers of the Roman Catholic
Tradition.
Christian faith as the
fulfillment of the search for wisdom
ENCYCLICAL LETTER:
FIDES ET RATIO
OF THE SUPREME PONTIFF
JOHN PAUL II TO THE BISHOPS OF THE CATHOLIC CHURCH
Faith and Reason Encyclical, 14 September 1998
The very opening announces the major
theme: "Faith and Reason are like two wings on which the human spirit
rises to the contemplation of truth." The letter is a defense of the
importance of reason and philosophy for any true believer. In this respect
it articulates what many would consider the best in the Christian
tradition—that there is no incompatibility between reason and faith, but
rather an ultimate harmony. Faith is not op posed to reason; rather, it
requires the full development of reason. And reason itself requires faith
in order to strengthen, guide, ... RICHARD J. BERNSTEIN
Pope John Paul II, Fides et Ratio,
## 1-15
http://www.christlife.org/library/churchdocs/C_fides.html
St. Thomas Aquinas,
Summa Contra Gentiles I, chaps. 1-3 (download)
Background reading:
Lewis, Mere Christianity, Book II, "What Christians Believe"
"The Necessity for Revelation: A Primer on Summa Contra Gentles 1, chaps.
1-9" (download)
The nature of Christian
faith
St. Thomas Aquinas, De Veritate,
q. 14, art. 1 and
q. 14, art. 2 (two downloads)
Pope John Paul II, Fides et Ratio, ##16-23.
http://www.christlife.org/library/churchdocs/C_fides.html
The mutual relation
between faith and reason
St. Thomas Aquinas,
Summa Contra Gentiles I, chaps. 4-8 (download)
Pope John Paul II, Fides et Ratio, ## 24-48.
http://www.christlife.org/library/churchdocs/C_fides.html
Two Commentaries on the
encyclical on Faith and Reason
1) 'Faith and Reason' :A
Note on the New Encyclical By Avery Dulles, AMERICA for Oct. 31,
1998. Copyright America Press 1998.
http://www.americamagazine.org/articles/DullesFaith.htm
The encyclical, building constructively
on the established Catholic tradition, is most timely. Without seeking to
settle technical questions debated within the schools, it speaks aptly to
the present crisis of truth. Clearly written, Faith and Reason
should be within the grasp of many lay readers. They will be thrilled to
discover that the Catholic Church, the community of faith, eagerly champions
reason and philosophy. Truth is the point at which faith and reason meet.
2) RECONCILING OLD
LOVERS: JOHN PAUL ON SCIENCE AND FAITH by Michael Sherwin OP
http://www.catholic.net/RCC/Periodicals/Dossier/0708-96/article4.html
***********************************************************************
This theory of the relation of reason to
faith leads to the acceptance of well formulated and supported scientific
theory such as that of evolution despite the literal reading of sacred
scriptures. Consider the material below in which members of each of
the three largest Western religions accepts evolutionary theory as being true.
Can a
person believe in evolution and also believe in a God?
Judaism?
YES Catholicism? YES
Islam? YES
Judaism:
Rabbi Jo David
Q: Can a person who believes in evolution also believe in a God, such as in
Judaism?
A: I'd like to answer your question with a question. Who developed the
system that we call "evolution?"
In Judaism, there's no problem with believing in scientific theories while
also having faith in and a belief in God. One of the reasons for this is
that there are many different Jewish understandings of how God operates in
terms of the universe and in relationship to the earth and human beings.
Unless science comes up with concrete proof that there is no Divine
influence in the universe, there's no reason not to believe in both science
and God at the same time.
Although many Orthodox Jews look at the Torah (the first five books of the
Hebrew Bible - Genesis, Exodus, Leviticus, Numbers and Deuteronomy) as the
actual word of God, most Jews see the Torah, which is the most important
book in Judaism, as a God-inspired anthology of history, sacred myths and
religious instruction, rather than as literal, scientific truth.
Judaism is a wonderful religion, although not an easy one to practice, since
it requires the individual to decide many things for him/herself. There are
almost no ideas that one must accept in order to be Jewish; however, there
are many laws to learn about. Judaism is a religion that is also a
lifestyle, unlike some other religions, where acceptance of certain
religious truths and attendance at worship is sufficient. www.jewish.com/askarabbi
Roman
Catholicism: Pope John Paul II
Accepting the Theory of Evolution
http://www.zpub.com/un/pope/nc-true.html
His
Holiness Pope John Paul II
October 22, 1996
To the Pontifical Academy of Sciences
His
Holiness Pope John Paul II
October 22, 1996
To the Pontifical Academy of Sciences
Truth cannot contradict truth
With great pleasure I address cordial greeting to you, Mr. President, and to
all of you who constitute the Pontifical Academy of Sciences, on the
occasion of your plenary assembly. I offer my best wishes in particular to
the new academicians, who have come to take part in your work for the first
time. I would also like to remember the academicians who died during the
past year, whom I commend to the Lord of life.
1. In celebrating the 60th anniversary of the academy's refoundation, I
would like to recall the intentions of my predecessor Pius XI, who wished to
surround himself with a select group of scholars, relying on them to inform
the Holy See in complete freedom about developments in scientific research,
and thereby to assist him in his reflections.
He asked those whom he called the church's "senatus scientificus" to serve
the truth. I again extend this same invitation to you today, certain that we
will be able to profit from the fruitfulness of a trustful dialogue between
the church and science (cf. Address to the Academy of Sciences, No. 1, Oct.
28, 1986; L'Osservatore Romano, Eng. ed., Nov. 24, 1986, p. 22).
2. I am pleased with the first theme you have chosen, that of the origins of
life and evolution, an essential subject which deeply interests the church,
since revelation, for its part, contains teaching concerning the nature and
origins of man. How do the conclusions reached by the various scientific
disciplines coincide with those contained in the message of revelation? And
if, at first sight, there are apparent contradictions, in what direction do
we look for their solution? We know, in fact, that truth cannot contradict
truth (cf. Leo XIII, encyclical "Providentissimus Deus"). Moreover, to shed
greater light on historical truth, your research on the church's relations
with science between the 16th and 18th centuries is of great importance.
During this plenary session, you are undertaking a "reflection on science at
the dawn of the third millennium," starting with the identification of the
principal problems created by the sciences and which affect humanity's
future. With this step you point the way to solutions which will be
beneficial to the whole human community. In the domain of inanimate and
animate nature, the evolution of science and its applications give rise to
new questions. The better the church's knowledge is of their essential
aspects, the more she will understand their impact. Consequently, in
accordance with her specific mission she will be able to offer criteria for
discerning the moral conduct required of all human beings in view of their
integral salvation.
3. Before offering you several reflections that more specifically concern
the subject of the origin of life and its evolution, I would like to remind
you that the magisterium of the church has already made pronouncements on
these matters within the framework of her own competence. I will cite here
two interventions.
In his encyclical
"Humani Generis" (1950), my predecessor Pius XII had already stated that
there was no opposition between evolution and the doctrine of the faith
about man and his vocation, on condition that one did not lose sight of
several indisputable points.
For my part, when I received those taking part in your academy's plenary
assembly on October 31, 1992, I had the opportunity with regard to Galileo
to draw attention to the need of a rigorous hermeneutic for the correct
interpretation of the inspired word. It is necessary to determine the proper
sense of Scripture, while avoiding any unwarranted interpretations that make
it say what it does not intend to say. In order to delineate the field of
their own study, the exegete and the theologian must keep informed about the
results achieved by the natural sciences (cf. AAS 85 1/81993 3/8, pp.
764-772; address to the Pontifical Biblical Commission, April 23, 1993,
announcing the document on the "The Interpretation of the Bible in the
Church": AAS 86 1/81994 3/8, pp. 232-243).
4. Taking into account the state of scientific research at the time as well
as of the requirements of theology, the encyclical "Humani Generis"
considered the doctrine of "evolutionism" a serious hypothesis, worthy of
investigation and in-depth study equal to that of the opposing hypothesis.
Pius XII added two methodological conditions: that this opinion should not
be adopted as though it were a certain, proven doctrine and as though one
could totally prescind from revelation with regard to the questions it
raises. He also spelled out the condition on which this opinion would be
compatible with the Christian faith, a point to which I will return. Today,
almost half a century after the publication of the encyclical, new knowledge
has led to the recognition of the theory of evolution as something more than
just a hypothesis. It is indeed remarkable that this theory has been
progressively accepted by researchers, following a series of discoveries in
various fields of knowledge. The convergence, neither sought nor fabricated,
of the results of work that was conducted independently is in itself a
significant argument in favor of this theory.
What is the significance of such a theory? To address this question is to
enter the field of epistemology. A theory is a metascientific elaboration,
distinct from the results of observation but consistent with them. By means
of it a series of independent data and facts can be related and interpreted
in a unified explanation. A theory's validity depends on whether or not it
can be verified; it is constantly tested against the facts; wherever it can
no longer explain the latter, it shows its limitations and unsuitability. It
must then be rethought.
Furthermore, while the formulation of a theory like that of evolution
complies with the need for consistency with the observed data, it borrows
certain notions from natural philosophy.
And, to tell the truth, rather than the theory of evolution, we should speak
of several theories of evolution. On the one hand, this plurality has to do
with the different explanations advanced for the mechanism of evolution, and
on the other, with the various philosophies on which it is based. Hence the
existence of materialist, reductionist and spiritualist interpretations.
What is to be decided here is the true role of philosophy and, beyond it, of
theology.
5. The church's magisterium is directly concerned with the question of
evolution, for it involves the conception of man: Revelation teaches us that
he was created in the image and likeness of God (cf. Gn 1:27-29). The
conciliar constitution "Gaudium et Spes" has magnificently explained this
doctrine, which is pivotal to Christian thought. It recalled that man is
"the only creature on earth that God has wanted for its own sake" (No. 24).
In other terms, the human individual cannot be subordinated as a pure means
or a pure instrument, either to the species or to society; he has value per
se. He is a person. With his intellect and his will, he is capable of
forming a relationship of communion, solidarity and self-giving with his
peers. St. Thomas observes that man's likeness to God resides especially in
his speculative intellect, for his relationship with the object of his
knowledge resembles God's relationship with what he has created (Summa
Theologica I-II:3:5, ad 1). But even more, man is called to enter into a
relationship of knowledge and love with God himself, a relationship which
will find its complete fulfillment beyond time, in eternity. All the depth
and grandeur of this vocation are revealed to us in the mystery of the risen
Christ (cf. "Gaudium et Spes," 22). It is by virtue of his spiritual soul
that the whole person possesses such a dignity even in his body. Pius XII
stressed this essential point: If the human body take its origin from
pre-existent living matter, the spiritual soul is immediately created by God
("animas enim a Deo immediate creari catholica fides nos retinere iubei";
"Humani Generis,"
36). Consequently, theories of evolution which, in accordance with the
philosophies inspiring them, consider the spirit as emerging from the forces
of living matter or as a mere epiphenomenon of this matter, are incompatible
with the truth about man. Nor are they able to ground the dignity of the
person.
6. With man, then, we find ourselves in the presence of an ontological
difference, an ontological leap, one could say. However, does not the posing
of such ontological discontinuity run counter to that physical continuity
which seems to be the main thread of research into evolution in the field of
physics and chemistry? Consideration of the method used in the various
branches of knowledge makes it possible to reconcile two points of view
which would seem irreconcilable. The sciences of observation describe and
measure the multiple manifestations of life with increasing precision and
correlate them with the time line. The moment of transition to the spiritual
cannot be the object of this kind of observation, which nevertheless can
discover at the experimental level a series of very valuable signs
indicating what is specific to the human being. But the experience of
metaphysical knowledge, of self-awareness and self-reflection, of moral
conscience, freedom, or again of aesthetic and religious experience, falls
within the competence of philosophical analysis and reflection, while
theology brings out its ultimate meaning according to the Creator's plans.
7. In conclusion, I would like to call to mind a Gospel truth which can shed
a higher light on the horizon of your research into the origins and
unfolding of living matter. The Bible in fact bears an extraordinary message
of life. It gives us a wise vision of life inasmuch as it describes the
loftiest forms of existence. This vision guided me in the encyclical which I
dedicated to respect for human life, and which I called precisely "Evangelium
Vitae."
It is significant that in St. John's Gospel life refers to the divine light
which Christ communicates to us. We are called to enter into eternal life,
that is to say, into the eternity of divine beatitude. To warn us against
the serious temptations threatening us, our Lord quotes the great saying of
Deuteronomy: "Man shall not live by bread alone, but by every word that
proceeds from the mouth of God" (Dt 8:3; cf. Mt 4:4). Even more, "life" is
one of the most beautiful titles which the Bible attributes to God. He is
the living God.
I cordially invoke an abundance of divine blessings upon you and upon all
who are close to you.
Truth cannot contradict truth
..For my part, when I received those taking part in your academy's plenary
assembly on October 31, 1992, I had the opportunity with regard to
Galileo to draw
attention to the need of a rigorous hermeneutic for the correct
interpretation of the inspired word... Taking into account the state of
scientific research at the time as well as of the requirements of theology,
the encyclical "Humani
Generis" considered the doctrine of "evolutionism" a serious hypothesis,
worthy of investigation and in-depth study equal to that of the opposing
hypothesis... Today, almost half a century after the publication of the
encyclical, new knowledge has led to the recognition of the theory of
evolution as more than a hypothesis... What is to be decided here is the
true role of philosophy and, beyond it, of theology. --Truth
cannot contradict truth - full text
Full text
from the October 30 issue of the English edition of L'Osservatore Romano
compiled by Christus Rex.
VATICAN CITY, OCT 23, 1996 (VIS) - In a Message made public today to the
members of the Pontifical Academy of Sciences, meeting this week in the
Vatican in plenary session, the Holy Father recalled that Pope Pius XI, who
restored this academy in 1936, called this group of scholars "the Church's
'scientific senate'" and asked them "to serve the truth." The Pope expressed
delight on the plenary's theme on the origin of life and evolution, "a basic
theme which greatly interests the Church, as Revelation contains, for its
part, teachings concerning the nature and origins of man." If the
scientifically-reached conclusions and those contained in Revelation on the
origin of life seem to counter each other, he said, "in what direction
should we seek their solution? We know in effect that truth cannot
contradict truth." --VIS
961023
The
Pope's acknowledgement was welcomed as a significant advance by scientists,
even though some said it had come late. "It will allow many Catholic
scientists, who have been engaged for some time in research on human
evolution, to continue their work without any censure or difficulty," said
Francesco Barone, a leading Italian scientific philosopher. --Pope
accepts theory of evolution - Reuters, 24 October 1996
Within the past century, the theory of evolution has been taught,
particularly in Western schools, as fact. While there is much controversy
surrounding the conclusiveness of evolution, our response does not seek to
disprove the theory nor repaint it in a faith-based light.
It should be noted that volumes have been written on the subject; they
reflect a spectrum of positions including scientific skepticism of evolution
to scriptural defense of it. If you are interested in the issue, we suggest
that you examine it from several angles before you draw your conclusions.
Rather, our response aims to clear up areas of evolution that cannot be
reconciled with the teachings of Islam, while acknowledging areas that may
or may not be accurate – the Truth being known only to Allah. We hope that
if our answer is found to be satisfactory, you will consider it as further
proof of the soundness of the Islamic doctrine, particularly when compared
with other creeds that demand “leaving the intellect at the door.”
To begin: the most important fact to bear in mind is that Allah alone
controls ALL affairs. Allah is Qadeer, the Absolute Controller, of every
event that has taken place, is taking place, and will take place. Nothing
happens outside His will.
Nothing happens before Allah wills, nor after He wills. Nothing happens more
than He wills, nor less than He wills. Nothing happens in a different manner
than He wills. A snowflake does not fall in the arctic except by the will of
Allah; a grain of sand does not blow across the desert except by His
permission. A molecular mutation in a genetic code does not occur except by
His power and control.
Allah alone causes life, and Allah alone causes death. Every living thing in
the universe has been given life by Allah, and He alone is sustaining every
second of its life. If a species survives better than another in a
particular environment, it is because Allah allowed it to live more days,
and He willed for its progeny to continue.
Allah has both a Sunna (usual way of making things happen), and He has a
Qudra (ability to do anything even if it contradicts the usual order of
things). He controls both cause and effect. Allah can will an effect to
happen without a cause, and He can will a cause to take place but with no
effect.
Regarding the former, the Prophet Muhammad (peace be upon him) once fed an
entire army to its fill with a single pot of food, due to Allah’s Blessing (baraka)
and not due to any perceivable cause, such as more food being added to the
pot, etc. Similarly, the Prophet Abraham (peace be upon him) was thrown into
an enormous fire by the wicked King Nimrod, but Allah willed for the fire to
be cool for him, and thus he was not harmed. Allah removed the quality of
burning from the fire, thereby overruling its effect. Both cases illustrate
the Qudra of Allah, whereas water’s typical freezing at 0 degrees Celsius
illustrates His Sunna, though it does so only by the will of Allah.
Allah is both transcendent and imminent in His qualities. Among the
evolutionists, the role of “nature” or “natural selection” is confined to an
absolutely transcendent and unconscious force that driven by an ill-defined
“will to live.” It is not governed by wisdom, mercy, or justice. This is not
Allah.
Furthermore, as we described the absolute control that Allah exhibits over
His creation, it is impossible for Him to have started creation and then let
it continue on its own. In other words, “random mutation,” if we are
suggesting this as a means by which Allah might cause the origin of a new
species from its cousin, is not absolutely random in that it cannot act
outside the power of Allah.
In practical terms, if we take the theory of Evolution as a means by which
Allah diversifies life on earth to show us His majesty and ability, then He
alone, for instance, causes a nucleotide base to be deleted or added in a
DNA sequence, thereby causing a frameshift mutation, which leads to the
birth of a new species, which represents an evolutionary superior to its
genetic predecessor, which passes on its DNA to its progeny, which results
in a subsequent mutation, ad infinitum. Furthermore, Allah not only starts
this process but He also sustains and directs every second of its execution
and development.
Evolution is a huge subject; we naturally cannot do justice to it in a few
paragraphs. For a more detailed look at an Islamic perspective on Evolution
(but not the only Islamic perspective), please refer to the following link:
Islam and Evolution
In answer to your question, it is important how we think we were created,
because it reflects our understanding of Allah. If I think that Allah
created the first seeds of life and then “stepped back” from His creation, I
am deluded as to the reality of my Sustainer. As such, I will not be able to
worship Him correctly, with the proper level of reverence, and I may even
consider there to be powers that act outside of His will. To think that
something other than Allah has inherent power and can function beyond His
power is a form of shirk, associating partners with Allah – the only
unforgivable sin.
Furthermore, Evolution can help to explain how life functions, but it will
never explain why it functions and exists. Only the prophets of Allah, those
who have been selected by Allah to transmit knowledge of the unseen world to
us that we otherwise could never access, are able to teach us the purpose
for our existence and show us the way to Success.
http://www.islamonline.net/askaboutislam/display.asp?hquestionID=4881 |