is not antithetical to knowledge ? it is rather a larger and more fundamental sort of knowledge. It is never opposed to reason, but only to sight. Tennyson was wrong when he wrote: ?We have but faith: we cannot know; For knowledge is of things we see? (In Memoriam, Introduction). This would make sensuous phenomena the only objects of knowledge. Faith in supersensible realities, on the contrary, is the highest exercise of reason.
Sir William Hamilton consistently declares that the highest achievement of science is the erection of an altar ?To the Unknown God.? This, however, is not the representation of Scripture. ( cf . <431703>John 17:3 ? ?This is life eternal, that they should know the, the only true God?: and <240924> Jeremiah 9:24 ? ?let him that glorieth glory in that he hath understanding and knoweth me? For criticism of Hamilton, see H. B. Smith, Faith and Philosophy, 207-336. Fichte: ?We arc born in faith.? Even Goethe called himself a believer in the five senses. Balfour, Defense of Philosophic Doubt, 277-295, shows that intuitive beliefs in space, time, cause, substance, right, are presupposed in the acquisition of all other knowledge. Dove, Logic of the Christian Faith, 14 ? ?If theology is to be overthrown because it starts from some primary terms and propositions, then all other sciences are overthrown with it.? Mozley, Miracles, defines faith as ?unverified reason.? See A. H. Strong, Philosophy and Religion, 1930.
B. Faith is knowledge conditioned by holy affection, ? The faith, which apprehends God?s being and working, is not opinion or imagination. It is certitude with regard to spiritual realities, upon the testimony of our rational nature and upon the testimony of God. Its only peculiarity as a cognitive act of the reason is that it is conditioned by holy affection. As the science of aesthetics is a product of reason as including a power of recognizing beauty practically inseparable from a love for beauty, and as the science of ethics is a product of reason as including a power of recognizing the morally right practically inseparable from a love for the morally right, so the science of theology is a product of reason, but of reason as including a power of recognizing God, which is practically inseparable from a love for God.
We here use the term ?reason? to signify the mind?s whole power of knowing. Reason in this sense includes states of the sensibility, so far as they are indispensable to knowledge. We cannot know an orange by the eye alone; to the understanding of it, taste is as necessary as sight. The mathematics of sound cannot give us an understanding of music; we need
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