A child is told their toy is a red car by their doting parents. The child has no frame of reference for either the words, the concepts or the significance. Reinforced by repetition, the child who loves and trusts his parents, believes the object is a red car. His belief is the basis of his knowledge about toys, red, cars and numerical values. Similarly, our Father places in us the seed of knowledge about himself. That seed takes root and reaches up toward Him, seeking Him out like a plant seeks the sun. Understanding the connection between faith and knowledge is essential to evangelism, apologetics and discipleship. Faith is the basis of knowledge, not the conclusion of it. A person’s knowledge begins with faith. We believe before we know. This presuppositional framework is a design feature.
In The Light of the Mind, author Ronald H. Nash asserts that “Augustine makes it clear that man can know this present temporal, corporeal world only because he first knows the eternal, incorporeal, intelligible world of ideas that exists in the mind of God.”
Man is born with seed-knowledge of God which sprouts upward within him searching for God, just as a plant shoots up in search of light while pressing roots down searching for living water. We see these concepts reflected in our pursuit of understanding in Jesus (2 Cor. 4:6; Psalm 1:3; Ephesians 3:17). The possibility for learning of the eternal God is only possible because human beings are born in possession of a seed of this truth (Ecclesiastes 3:11).
Augustine argues that “before an architect builds an edifice, he must first have a model of what he intends to build. Similarly, God had a plan before he created the universe. His creation is patterned or copied after the divine ideas…these rationes…subsist in God’s intellect.”
Marriage is one example of a created relationship that teaches eternal truths about the unity and diversity of the Triune God (Ephesians 5:32). But the idea that God creates things on earth based on a “copy,” in heaven is also seen in the building of the Tabernacle and the Temple which were copies of the true temple in Heaven (Hebrews 8:2, 9:24; Exodus 25:9, 40). Jesus is the greatest example of this poetic revelation. Jesus is the greater Adam, Moses and David. Kingship, priesthood and the prophetic office – are all types and shadows of the second person of the Trinity.
In Augustine’s theology, truth does not consist of abstract platonic concepts. Truth is personal; the person of God as revealed in Jesus Christ (John 14:6), the Logos of John 1. “Knowledge occurs when the personal God illuminates the minds of human persons to understand him and to understand the world he has made. So, Augustine maintains the Creator-creature distinction and makes our thoughts a servant knowledge, part of our discipleship.”
In Anselm’s Prayer, the Proslogion, we see this connection between faith and knowledge expanded; “For I do not seek to understand so that I may believe; but I believe so that I may understand. For I believe this also, that ‘unless I believe, I shall not understand’ [Isa. 7: 9].”
Thus our faith is the basis or presupposition of all rational study.
How does this work? Faith is ontological. Luther wrote in The Babylonian Captivity of the Church, “Where there is the word of God, who makes promises, there must necessarily be the faith of the person who accepts those promises.”
Faith lays hold of the promises of God, as if they are solid objects and historical dates within human history. Assurance is not established on reason, or science, but on the apprehension and acceptance of the word of God. Continue reading “I Believe So That I Know”