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[[Image:Saint Thomas Aquinas.jpg|right|thumb|St. [[Thomas Aquinas]] took the position that [[faith]] and [[reason]] are compatible. ]]
[[Image:Saint Thomas Aquinas.jpg|right|thumb|St. [[Thomas Aquinas]] took the position that [[faith]] and [[reason]] are compatible. ]]
'''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.
In his work ''Faith and Reason'', Dick Sztanyo, M.A writes:
{{Cquote|There are two extremes that must be avoided, whether in a study and presentation of Christian apologetics or in a Christian’s daily life: (1) the use of reason alone; and (2) the use of revelation alone. In practical terms, this is not a situation of “either/or” but “both/and.” The proper relationship should be that of reason and revelation. Though many religionists posit some sort of separation between faith and reason, I argue that such is not the case. Faith and reason are to be distinguished, but never separated. To illustrate this, consider the relationship of the mind and body. The body
is not the mind, nor is the mind the body. Yet they are inseparably joined in this present mode of existence. Therefore, the mind and the body can be, and ought to be, distinguished, but not separated. In a similar way, faith and reason are distinct, but not separate. Both are essential to Christianity, though each must function within its proper sphere. Faith is primarily an act of both the intellect and the will, whereas reason is essentially an act of the intellect.
The word family of pistis and pisteuo in Scripture is related to the term peitho. These three words are used 244, 248, and 55 times, respectively, in the Bible. The verb pisteuo primarily has reference to the act of faith, while the noun form more clearly depicts what faith means. Liddell and Scott define the noun as follows: “a means of persuasion, an argument, proof” (1869, pp. 1272-1273). Peitho, in the active voice, means “to be fully persuaded, believe, trust: of things, to be believed” (1869, p. 1220). At the very least, the terms imply a prior understanding (i.e., knowledge) of what is to be believed or trusted. In other words, faith is based upon a foundation of knowledge. Moreover, faith can lead to a greater expression of knowledge.
Faith is used in Scripture in a general way to refer to those things both supernaturally and naturally revealed by God (cf. Hebrews 11:1,3,6, Psalm 19:1-14, Romans 1:18-22, and 10:9-17). Scripture records at least seven different ways in which the term “faith” is used, five of which (the first five in my listing) play an indispensable role in man’s salvation. First, faith is used to designate “belief ” (John l2:42; Hebrews 11:6). Second, faith sometimes means “trust” (John 14:1; Romans 4:17-20; Luke 7). Third, faith often refers to “obedience” (Numbers 20:12; John 3:36, ASV; Hebrews 10:39; Romans 1:5,8; 16:25-26). Fourth, faith frequently refers to steadfastness, loyalty, or “faithfulness” (Habakkuk 2:4; Galatians 3:9; Hebrews 10: 23,38; Revelation 2:10). Fifth, the word is used objectively to refer to the content of faith, hence, “the faith” (Romans 10:9; Jude 3; Galatians 1:11,23). Sixth, at times faith is used of strong personal conviction (Romans 14:2,23). Seventh, faith also is used on occasion to speak of a spiritual gift (1 Corinthians 12:8-9; Matthew 17:20, 1 Corinthians 13:2). While faith sometimes is contrasted with sight (2 Corinthians 5:7; Hebrews 11:1; cf. John 20:29 for an exception), doubt (James 1:6; cf. also Matthew 14:3 and 21:21), and deeds of the law (Romans 3:28; Galatians 3:2-5), it never is contrasted with knowledge so as to imply a separation....
Furthermore, there are numerous passages in which faith and knowledge materially pertain to the same object at the same time and under the same aspect (see 1 Timothy 4:3, 2 Timothy 1:12, John 4:42, 6:69, 17:8, 1 John 4:6,16, and 5:13). Moreover, the apostles used a variety of types of evidence to lead men to a commitment to Christ. For instance, in Acts 2:14-40, Peter used eyewitness testimony (see John 4:39), the miracles of Christ (see John 20:30-31), and predictive prophecy (see Isaiah 41:21ff.). Indirect credible testimony is also a predominant line of evidence leading to faith (see Luke 1:1-4, Acts 1:3, 2.36, 9:22, and 13:38). Thus, faith often is portrayed biblically as knowledge based upon testimony.<ref>[http://apologeticspress.org/pdfs/e-books_pdf/far.pdf ''Faith and Reason''] by Dick Sztanyo</ref>}}
==St. Paul, St. Peter, and Jesus==
==St. Paul, St. Peter, and Jesus==