October 2008 Archives

                It is nearly impossible for one individual to be truly apathetic.  Although one may try to think, write, speak, or act objectively, there is no way to keep personal bias out of one's self-expression.  A person's thoughts are often influenced by society and their culture, and this often comes through in one's writing.  This holds true even in the most famous of written works.  The American Declaration of Independence, written in 1776 by Thomas Jefferson, clearly shows signs of Jefferson's deist beliefs and Enlightenment surroundings.

                The Enlightenment was a philosophical movement that took place in the 18th century.  It emphasized the superiority of reason and empirical thinking over the old ways of religion and tradition.  "Enlightenment thinkers used reason and nature to criticize institutions and customs of the past, which still dominated their eighteenth-century society" (Harrison, 470).  These people learned about the world by using their reasoning skills to make sense of what they perceived with their senses.  According to an Enlightened thinker, the only way an idea would be able to be proved false would be through reason.  "All we know and all we can every know is what we perceive through our senses and interpret with our reason.  There are no such things as innate ideas or revealed truth. (469). This test of reasoning was applied to all ideas, including the ideas of government.

Having used reason to test the monarchy of Great Britain and proven it defective, the founding fathers set about creating a new system of government based on the principles of reason and empirical thinking, rather than tradition and religion.   This is stated by Jefferson in the opening statements of the Declaration. 

Prudence indeed, will dictate that Governments long established should not be changed for light and transient Causes; and accordingly all Experience hath shewn, that Mankind are more disposed to suffer...than right themselves by abolishing the Forms to which they are accustomed.  But when a long Train of Abuses...it is their Right, it is their Duty, to throw off such Government, and to provide new Guards for their future security (Jefferson, 1).

By using the reasoning concept of the Enlightenment, the founding fathers were able to justify their belief that "traditional institutions or customs should not be accepted because they have been long-lasting but rather should be examined critically and held up to the standard of reason" (469).  Since their current government had been proven ineffective and debilitating to the rights of the people, according to Jefferson, the people needed to exercise their duty to take care of themselves and their families by forming a new government.

                Another concept of the Enlightenment that is present in the Declaration concerns Nature.  Just like every other aspect of the Enlightenment, "nature is ordered, functions reasonably, and constitutes a standard for judgment" (Harrison, 469).  Like the evidence for reason, the evidence for Enlightenment-based beliefs about nature is stated in the opening paragraphs of the Declaration.  "That to secure these rights, Governments are instituted among Men, deriving their just Powers from the Consent of the Governed" (Jefferson, 1).  The standard of judgment of government lies not in age-old tradition, but with the people themselves. 

                The last concept of the Enlightenment is that of change and progress.  According to the thinkers of the Enlightenment, change is a good thing, as it allows the people the freedom to form more perfect societies.  "Change, when dictated by reason and when in line with nature, liberates individuals and should be pursued" (Harrison, 469).  In other words, the perfect marriage of the concepts or reason and nature results in freedom from the oppressive shackles of tradition.  Although the American colonies specifically had problems dealing with the English monarchy, the bigger problem was the tension between the Enlightened thinkers and tradition, which was most often represented by the Christian Church.  Although the Christian Church at large was perhaps made a scapegoat in this instance, this disunity between reason and tradition gave birth to a new religion: Deism. 

Deism was based on the Enlightenment concept of reason and nature, essentially assuming that all human beings possessed the reasoning capabilities to know the universe's Deity from birth.  Therefore, if reason and nature go hand in hand to create change, and according to Deism "God revealed himself in nature and through reason" (Reid, 1), then change, when brought about by reason and nature, is a way to know the Deity, aka God.  This relationship is stated by Jefferson in the introduction to the body of the Declaration.  "Such has been the patient Sufferance of these Colonies; and such now is the Necessity which constrains them to alter their former Systems of Government...To prove this, let Facts be submitted to a candid World" (Jefferson, 1).  If the Deist Jefferson, and by association the founding fathers, believed that change was brought on by the relationship between which escalated into what is now known as the American Revolution.

The Enlightenment, also known as the Age of Reason, was a time which challenged the people's trust in tradition with new ideas of empirical thinking and reasoning.   Because Jefferson was born and raised with these concepts present in society, it is only natural that his Deist beliefs and his ideas stemming from concepts of the Enlightenment are prevalent and laced through his most famous work, the American Declaration of Independence.

An old saying reads two heads are better than one.  Oftentimes the juxtaposition of two very different things results in a surprisingly harmonious relationship, such as how a writer and an artist come together to create a beautifully illustrated book despite their difference in talent.  This is what St. Thomas Aquinas does in his Summa Contra Gentiles when he connects together reason and faith.  His use of two of the three primary truths of reasoning to illuminate and make sense of faith in a world that perpetually puts a greater emphasis on reasoning than faith.

                The first primary truth of reasoning Aquinas uses is the principle of non-contradiction; that is, if something is true, it cannot be false, otherwise it would cease to be a truth.  He says,

"Now the knowledge of naturally known principles is instilled into us by God, since God Himself is the author of our nature.  Therefore the divine Wisdom also contains these principles.  Consequently whatever is contrary to these principles, is contrary to the divine Wisdom; wherefore it cannot be from God.  Therefore those things which are received by faith from divine revelation cannot be contrary to our natural knowledge."  (333-334).

In other words, Aquinas is saying that God was the one who created the world and gave humans their sense of reason.  Therefore, faith cannot be contradicted by reason, for God created both.  God is the one who instilled in humans their sense of logic, the one who taught them the basics of thought.  Because He taught reason, He must know reason; God would not pass on anything that was false.  God gave one both the ability to have faith and to reason.  If the two were at odds with each other, the world would be in contradiction, which would not be in God's plan.  Since God created humans and gave them both the worlds of reason and faith, then the two must work in harmony with each other.    

                The second primary truth of reasoning Aquinas addresses is the ability of the mind to know the truth.  This is proven by the same process used before in relation to a human's ability to both have faith and reason. 

"Now though the aforesaid truth of the Christian faith surpasses the ability of human reason, nevertheless those things which are naturally instilled in human reason cannot be opposed to this truth.  For it is clear that those things which are implanted in reason by nature, are most true, so much so that it is impossible to think them false." (333).

Humans do not possess the reasoning capability to fully comprehend the Christian faith.  This is clear in today's world by the thousands of different viewpoints on who God is and what He does.  However, the human nature is not opposed to the idea of faith.  Because God created humans, that disposition for faith was planted in them from the very beginning.  This is the truth humans are able to know, but not necessarily reason out.  To reason is to find an answer; to know is to feel an answer.  Although one is not able to grasp the full idea of God, one is able to feel in the depths of their soul the relationship with God one has through faith is good and right.

                St. Thomas Aquinas was a genius in the way he wrote about faith and reason existing in harmony.  Like sweet milk chocolate and creamy peanut butter, faith and reason seem to be total and complete opposites, better digested when consumed apart.  Although combining the two seems taboo and impossible at first, once the two become intertwined it is hard to imagine them apart.  The two elements complement each other; the difference of one complements the difference of the other.  The results are a delicious candy and a better understanding of the Christian faith.  Aquinas came from a perspective of faith and backed it up through the ways of knowing and reasoning.  The end of Summa Contra Gentiles reads,

"From this we may evidently conclude that whatever arguments are alleged against the teachings of faith, they do not rightly proceed from the first self-evident principles instilled by nature.  Wherefore they lack the force of demonstration, and are either probable or sophistical arguments, and consequently it is possible to solve them."  (334).

Aquinas holds that any arguments against the faith come from an ill-taught view of reason.  As he so clearly stated in Summa Contra Gentiles, reason cannot be used to contradict God or faith, since God is the one who created both.  Contrary to popular opinion, the two mesh together and form a harmonious way of viewing and learning about the world. 

About this Archive

This page is an archive of entries from October 2008 listed from newest to oldest.

September 2008 is the previous archive.

November 2008 is the next archive.

Find recent content on the main index or look in the archives to find all content.