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'''Faith and Reason''' have each been considered to be sources of justification for religious belief. It has been a matter of much interest to [[Philosophy|philosophers]] and [[Theology|theologians]] how the two are related. Some hold that there can be no conflict between the two, while others maintain that faith and reason can be in genuine conflict, even [[contradiction]] when considering certain propositions or methodologies. The historical development of thought on the interrelation of religious faith and reason begins with Classical Greek conceptions of mind and religious mythology, continues through the medieval Christian theologians, the rise of modern science in the early post-Renaissance period, and the philosophical reformulation of the issue as one of ‘''science versus religion''’ in the twentieth and twenty-first century.

'''Faith and Reason''' have each been considered to be sources of justification for religious belief. It has been a matter of much interest to [[Philosophy|philosophers]] and [[Theology|theologians]] how the two are related. Some hold that there can be no conflict between the two, while others maintain that faith and reason can be in genuine conflict, even [[contradiction]] when considering certain propositions or methodologies. The historical development of thought on the interrelation of religious faith and reason begins with Classical Greek conceptions of mind and religious mythology, continues through the medieval Christian theologians, the rise of modern science in the early post-Renaissance period, and the philosophical reformulation of the issue as one of ‘''science versus religion''’ in the twentieth and twenty-first century.

Perhaps the earliest Christian expression of the reasonableness of faith is found in the persuasive arguments of [[Saint Paul]]'s Letters in the [[New Testament]], and after him in the exposition of the message of [[Jesus Christ]] in [[The Gospels]] by the [[evangelist]]s Matthew, Mark, Luke and John. Indeed, the entire preaching of the Gospel of Jesus Christ by Christianity for almost two millenia has taken the form recommended by [[Saint Peter]]  (1 Peter 3:15): {{cquote|...in your hearts reverence Christ as Lord. Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence; and keep your conscience clear, so that, when you are abused, those who revile your good behavior in Christ may be put to shame.}}This is the role of [[Christian apologetics]]. The [[Intuition|intuitive]] perception of faith as reasonable was expressed by Jesus:{{cquote|My teaching is not mine, but his who sent me; if any man's will is to do his will, he shall know whether the teaching is from God or whether I am speaking on my own authority.<ref>[http://biblehub.com/commentaries/john/7-16.htm John 7:16]</ref>

Perhaps the earliest Christian expression of the reasonableness of faith is found in the persuasive arguments of [[Saint Paul]]'s Letters in the [[New Testament]], and after him in the exposition of the message of [[Jesus Christ]] in [[The Gospels]] by the [[evangelist]]s Matthew, Mark, Luke and John. Indeed, the entire preaching of the Gospel of Jesus Christ by Christianity for almost two millenia has taken the form recommended by [[Saint Peter]]  (1 Peter 3:15): {{cquote|...in your hearts reverence Christ as Lord. Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence; and keep your conscience clear, so that, when you are abused, those who revile your good behavior in Christ may be put to shame.}}This is the role of [[Christian apologetics]]. The [[Intuition|intuitive]] perception of faith as reasonable was expressed by Jesus:{{cquote|My teaching is not mine, but his who sent me; if any man's will is to do his will, he shall know whether the teaching is from God or whether I am speaking on my own authority.<ref>[http://biblehub.com/commentaries/john/7-16.htm John 7:16]</ref>

He who is of God hears the words of God; the reason why you do not hear them is that you are not of God.<ref>[http://biblehub.com/commentaries/john/8-47.htm John 8:47]</ref>}}

He who is of God hears the words of God; the reason why you do not hear them is that you are not of God.<ref>[http://biblehub.com/commentaries/john/8-47.htm John 8:47]</ref>}}

[[Image:John_Paul_II.jpg|thumb|200px|John Paul II]]Pope John Paul II wrote '''''Fides et Ratio'' Faith and Reason''' an [[Encyclical|Encyclical Letter]] to the bishops of the whole Catholic Church on the relationship between faith and reason. He asserts that what is distinctive in the biblical text is the conviction that there is a profound and indissoluble unity between the knowledge of reason and the knowledge of faith, and therefore, reason and faith cannot be separated without diminishing the capacity of men and women to know themselves, the world and God in an appropriate way; thus there is no reason for competition of any kind between reason and faith: each contains the other, and each has its own scope for action.

[[Image:John_Paul_II.jpg|thumb|200px|John Paul II]]Pope John Paul II wrote '''''Fides et Ratio'' Faith and Reason''' an [[Encyclical|Encyclical Letter]] to the bishops of the whole Catholic Church on the relationship between faith and reason. He asserts that what is distinctive in the biblical text is the conviction that there is a profound and indissoluble unity between the knowledge of reason and the knowledge of faith, and therefore, reason and faith cannot be separated without diminishing the capacity of men and women to know themselves, the world and God in an appropriate way; thus there is no reason for competition of any kind between reason and faith: each contains the other, and each has its own scope for action.