THE ROLE OF FAITH AND REASON IN THE

PHILOSOPHY OF THOMAS AQUINAS.

BY

ANADUEME KELVIN ECHEZONA

DU/237

Being A Term Paper Submitted To The Department Of

Philosophy, Dominican University In Partial Fulfilment

Of The Requirment For Bachelor Of Philosophy For The

Course: B.A. Philosophy

COURSE TITLE: INTRODUCTION TO MEDIEVAL

AND RENAISSANCE PHILOSOPHY

COURSE CODE: PHIL 204.

LECTURER: SR LUCY HAPPINESS OHANUMA, DHS.

SAMONDA, IBADAN

JUNE 2023
INTRODUCTION

Thomas Aquinas (1225-1274) is a prominent medieval thinker, philosopher and

theologian and is also a doctor of the church, he influenced both the theological aspect of the

Christian doctrine and also the philosophical aspect. He drew basically from Aristotle and

also had some works he did on Plato. Thomas was a Dominican priest and theologian who

tried to reconcile the philosophy of Aristotle with Christian theology, which earned him the

name “Angelic Doctor”. One of his most important work is his summa theological where he

gave a systematic exposition of the Christian doctrine. In his summa theological, Thomas

tried to integrate reason and faith, because he did not see faith and reason as contradictory or

in opposition to each other rather he believed that faith and reason could support and brighten

the matters of faith, and how it will help to clarify and articulate the truth of faith. He tried to

show in his writings that reasoning set the bases for faith, and that reasoning is limited in the

sense that our reasoning cannot grabs divine truth, which are only known through revelation.

Aquinas's philosophy emphasized the harmony between faith and reason, asserting that they

could coexist and complement each other, and this we find in all his writings especially in the

summa theological and in his contra gentiles and many other of his works.

In this work we will look at the meaning of Faith, and Reason, then what he says

about faith and reason in his summa theological, then we will look at five concrete examples

of how Thomas integrated faith and reason in explaining the faith. They are; The five ways,

The Argument from contingency, The Teleological Argument, The Argument from Motion

and lastly the His Argument of the Eucharist and the real presence of Christ and lastly his

discuss on The Distinction Between Natural Truths (Science) And Supernatural Truths

(Sacred doctrine)
 Before we go further let me clarify some of the terms faith and reason, which are the

backbone of our work.

FAITH: Different philosophers have approached the concept of faith from various

perspectives. William James, for example, defines faith as the rightful adoption of a believing

stance in religious matters. On the other hand, Paul Tillich characterizes faith in its dynamic

sense as an interactive and interpersonal relationship with God. 1 However, for the purpose of

this work, we will adopt Thomas Aquinas's understanding of faith. Aquinas describes "an act

of the intellect assenting to the truth at the command of the will." 2 According to Aquinas,

faith involves the cognitive aspect of the intellect, where one accepts and believes in certain

truths about God and religious doctrines. This assent to truth occurs under the influence and

direction of the will, which is motivated by the choice to embrace and trust in those truths. 3 In

other words, faith, for Aquinas, is an intellectual act of accepting and affirming religious

truths prompted by the will's decision to embrace them.

REASON: The word reason has many definitions which are different, when it is used as a

noun or has verb. The specific meaning, we are going for is that; reason is the use of the mind

or exercise of the mind to make inference, decisions or arrive at a solution of a problem or

judgments.4

Immanuel Kant defined reason as the faculty of the mind that enables us to think

logically, make judgments, and draw conclusions based on rationality and principles. For him

reason operates through a priori concepts and principles that structure our experience of the

world.5 While Rene Descartes defined it as the primary tool for acquiring knowledge and

1
Cf. Tavani, H.T. The Classic Debate on the relationship between Faith and Reason: some
contemporary Challenges from the Perspective of Relativism and Postmodernism. River Academic
Journal. Vol 4, no. 1. (Spring 2008). 2.
2
Cf. Aquinas, Thomas. "Summa Theologica," II-II, Q. 2, A. 9.
3
Cf. Aquinas, Thomas. "Summa Theologica," II-II, Q. 2, A. 9.
4
Cf. Retrieved from https://www.vocabulary.com/dictionary/reason on the 4th of July
5
Cf. Immanuel, K. 1781. Critique of Pure Reason. Indiana: Hackett Publishing Company, Inc. 44
distinguishing truth from falsehood, in his famous saying, "Cogito, ergo sum" ("I think,

therefore I am"), emphasizing the inherent connection between thinking and existence. 6 Since

we are working on Aquinas let’s see how he defines reason. For Thomas reason is the faculty

of the human intellect that enables the individual to think, understand and make judgment

based on rational principles, and that it is a gift from God and for him it is closely tied to the

soul and helps human in making right decisions, so as to enable them live moral and virtuous

life.7

SUMMA THEOLOGIAE

In his famous work the Summa Theologiae, he explores various aspects of faith and

reason. In the section titled "The Nature of Sacred Doctrine," he says:

“It was necessary for man’s salvation that there should be a knowledge
revealed by God besides philosophical science built up by human reason…
Even as regards those truths about God which human reason could have
discovered, it was necessary that man should be taught by a divine revelation;
because the truth about God such as reason could discover, would only be
known by a few, and that after a long time, and with the admixture of many
errors…It was therefore necessary that besides philosophical science built up
by reason, there should be a sacred science learned through revelation.8

In his first point he emphasis that they are two kinds of knowledge, reason (the knowledge

obtained through reason) which is philosophical science and faith (the knowledge that is

acquired through God’s revelation). He acknowledges the division between these two forms

of knowledge, which were often intertwined during his time. His second point addresses the

necessity of a sacred science based on revelation. Without divine revelation, only a select few

would arrive at a true understanding of God. Moreover, even if some individuals reached

6
Cf. Descartes, René. "Meditations on First Philosophy." 1641. 14
7
Cf. Thomas Aquinas, Summa Theologiae, IaIIae, q. 79, a. 2.
8
Thomas Aquinas, Summa Theologiae Prima Pars, 1-49, ed. John Mortensen and Enrique Alarcón,
trans. Fr. Laurence Shapcote, O.P., vol. 13 (Lander, Wyoming: The Aquinas Institute for the Study of
Sacred Doctrine, 2012), I, q. 1, a. 1.
such understanding through reason alone, errors would inevitably arise over time, tarnishing

or completely distorting the discovered truths.9

He went further to Expand his understanding of faith, and defined it as a science and

equates it with wisdom. He presents sacred doctrine as a science that proceeds from

principles established through the higher science of God and the blessed. By establishing

faith as a science, he separates it from other sciences while also granting it legitimacy and its

own distinct value, he also described faith as wisdom, asserting that it surpasses all human

wisdom. Wisdom, according to him, pertains to the knowledge of divine things. Therefore,

since faith concerns the study of the highest principle of all—the study of God—it can be

considered the highest wisdom.10

Similar thing we find in his Contra Gentiles, he says in his Contra Gentiles that reason

is useful when discussing with pagans and Muslims about the faith, since all men are bound

to accept the natural reason. He also says that faith and reason serve a twofold truth, since

someone truth about God can be explained with reason while other can’t but analogically by

reason.11

APPLICATION OF FAITH AND REASON IN SOME OF AQUINAS’ THOUGHT

In this section of this work, we are going to look at different aspect of Thomas’s

teaching where he actually applied Faith and Reason in order to give the truth of faith. I am

just going to discuss few of them because the entirety of his work is an application of Faith

and Reason. I will look at his discuss on The Five Ways, how he discussed the existence of

God using human Reason and then to Faith, The Argument From Motion, The Argument

9
Cf. Jonathan M. J. 2017 St. Thomas Aquinas on Faith and Reason.
10
Cf. Jonathan M. J. 2017 St. Thomas Aquinas on Faith and Reason.
11
Cf. Thomas Aquinas, Summa Contra Gentiles: Book One: God, trans. Anton C. Pegis, F.R.S.C.
(Notre Dame: University of Notre Dame Press, 1975), 63.
From Contingency, The Teleological Argument And The Eucharist And The Real Presence

Of Christ.

THE FIVE WAYS

Thomas Aquinas integrated faith and reason while discussing The Five ways, in this

argument he tried to demonstrate the existence of God from a very basic human

understanding.

Logically Aquinas began each of the argument (five ways) with empirical observation

and he uses this logical reasoning to draw a conclusion about the existence of God. For

example, in the first argument from motion, he observes that motion exists in the world and

concludes that there must be an unmoved mover, which is God, since nothing is put in motion

by itself but by another.12 He proposed that they must be a first mover since that is unmoved.

This argument appeases to the human reason and is logically sound but Thomas used it to

arrive at the existence of God, who we believe to existence by faith because He is not visible

to our senses.

He also used Philosophical concepts particularly influenced by Aristotle, in his

arguments, he applies metaphysical principles to support his reasoning. For example, in the

second way where he talked about efficient causes, he draws upon the notion of cause and

effect, stating that there must be a first Cause that sets off the chain of causes in the world. 13

Thus, he rationally proved the existence of God with philosophical concepts and principles.

Aquinas was able to reconcile Faith and Reason because, while building his

arguments based on rational inquiry, he realizes the limitations of reason alone in fully

knowing God. He admits that human reason can only offer a limited grasp of God's existence

and nature. As a result, Aquinas includes faith as a source of knowing in addition to reason.
12
Cf. Thomas Aquinas, Summa Theologiae, Ia, q. 2, art. 1.
13
Cf. Thomas Aquinas, Summa Theologiae, Ia, q. 2, art. 1.
He believes that religion may bring insights into supernatural realities that human reason

cannot fathom.

Thomas did not abandon his theological perspective while trying to use reason to

prove the existence of God in this his Five Ways. He draws upon his understanding of God

and the teachings of the Christian faith to guide his reasoning. Aquinas's theological

perspective informs the premises and conclusions of his arguments. While he employs logical

analysis, his aim is not simply to prove God's existence but to provide a rational framework

that aligns with his theological worldview.

In his discussion of The Five Ways, Aquinas reconciles faith and reason by

integrating logical reasoning, philosophical concepts, and theological insights. He also

acknowledges the value of reason in providing a rational foundation for faith in God while

acknowledging the need for faith to comprehend divine truths that go beyond the scope of

reason. This demonstrates his firm belief that faith and reason can work in harmony to better

comprehend God and the universe rather than being in opposition to one another.

THE ARGUMENT FROM CONTIGENCY

The argument from contingency is another practical example where faith and reason

influenced Thomas Aquinas, here he also integrated faith and reason while discussing The

Argument from Contingency, let’s explore how he did it.

Logically he began this argument by observing that everything in the world is

contingent (i.e., everything in the world depend on something for its existence), from this he

draws to a conclusion that there must be a necessary thing whose existence is not contingent

on anything, this necessary being he called God.14

14
Cf. Thomas Aquinas, Summa Theologiae, Ia, q. 2, art. 3.
 The Philosophical concepts he used to support this argument is also influenced by

Aristotle’s metaphysics. In this argument he draws a distinction between contingent being

and necessary being, and he engages with the concept of causality to demonstrate the need for

a necessary being as the ultimate cause and explanation of contingent beings.

Like we have discussed in the Five Ways, that Thomas’s integration of Faith and

Reason goes to show that he really sees them as contemporary than opposite, he recognizes

the value of reason and philosophical inquiry in establishing a rational basis for belief in God,

while also acknowledging the limitations of reason and the need for faith to apprehend certain

aspects of divine truths. Aquinas's approach providing a more comprehensive understanding

of the existence of God and the nature of contingent beings.

THE TELEOLOGICAL ARGUMENT

Thomas while talking about the teleological argument which is also known as the

argument from design, he also approached it logically, used a philosophical concept and also

guided by theological ideas, he was able to integrate faith and reason in this argument from

design or teleological argument.

Logically he presents the Teleological Argument by observing the order, purpose, and

intricate design found in the natural world and then using logical reasoning came to a

conclusion that such order and design imply the existence of an intelligent designer, which is

God.15 Aquinas utilizes principles of causality, order, and finality to construct his logical

argument.

The Philosophical Concepts he uses here to support his reasoning in the Teleological

Argument is drawn from the idea of teleology, which is gotten from Greek telos, “end,” and

15
Cf. Thomas Aquinas, Summa Theologiae, Ia, q. 2, art. 3.
logos, “reason”, meaning the purpose, end, goal, or function in nature. Aquinas's utilization

of philosophical concepts enhances his logical argument for the existence of God.

THE ARGUMENT FROM MOTION

This is one of the arguments of the Five Ways, which Thomas used to prove the

existence of God, here he argues that motion exist in the world which is apparently true to the

human senses, he argued just like in the causality that nothing is in motion except put in

motion by another, and this chain cannot exist to infinitum, except that is an unmoved mover,

the first mover, else there would have been nothing in existence. This unmoved mover he

called God.16 Thus logically arriving at faith.

The Philosophical Concepts he used here was that of potentiality and actuality from

the philosophy of Aristotle. He draws a distinction between potentiality and actuality, as well

as the concept of efficient causality, to argue for the existence of an unmoved mover that

actualizes potential motion in the world.

THE EUCHARIST AND THE REAL PRESENCE OF CHRIST

This is one of the first argument I have come across where Thomas first of all

acknowledges that this mystery requires first of all faith to understand because on a normal

basis it goes beyond the reason of man, so in this argument he first stated the fact that it is a

mystery in its nature and that it surpasses human reason and comprehension.17

Though nevertheless is used an Aristotelian metaphysical concept to explain how

possible it is, despite we are seeing the normal bread and wine, it has actually

transubstantiated into the body and blood of Christ. Actually the word transubstantiate was

not coined by St. Thomas, it was a later in the 13 th century after Thomas, though he wrote

16
Cf. Thomas Aquinas, Summa Theologiae, Ia, q. 2, art. 3.
17
Cf. Thomas Aquinas, Summa Theologiae, III, q. 75, art. 1
about it he did not use the word. The philosophical concept used by Thomas is substance and

accident. Aquinas argues that while the accidents (visible appearances) of bread and wine

remain unchanged, their underlying substance is transformed into the body and blood of

Christ. The accident we can see but the substance we cannot but it is the underlining factor of

a thing, the essence of it. Just like all table come in different shapes and styles and designs

and are made of different materials but there is an underlying factor which represents the

fundamental being or existence of that table which makes us recognize it in whatever shape

and style it is in. This for Thomas is what changes during consecration.

THE DISTINCTION BETWEEN NATURAL TRUTHS AND SUPERNATURAL

TRUTHS

In his Summa Theologica, Thomas Aquinas distinguished between natural and

supernatural truths, acknowledging that they had different origins and were more or less

inaccessible to human reason. grasp his theory regarding the interaction between faith and

reason requires a grasp of this divide. He defined Natural truths, as those truths that are

accessible to human reason and can be known through observation, logical inference, and

philosophical inquiry. These truths pertain to the natural world, including the physical, moral,

and social aspects of human existence.18 E.g., mathematical principles, scientific laws, ethical

principles, and philosophical concepts.

While supernatural truths he says surpass the capacities of human reason and can only

be known through divine revelation. These truths transcend the natural order and pertain to

God, the mysteries of faith, and the divine plan of salvation. 19 e.g. the Trinity, the Incarnation

of Christ, the Resurrection, and the existence of an eternal afterlife.

18
Cf. Thomas Aquinas, Summa Theologiae, Ia, q. 1, art. 5
19
Cf. Thomas Aquinas, Summa Theologiae, Ia, q. 1, art. 5
 Saint Thomas Aquinas believed that supernatural truths cannot be attained through

natural reason alone, as they transcend the limits of human intellect. They need the support of

divine revelation mediated through Scripture and Sacred Tradition. While natural truths are

within reason, supernatural truths transcend reason and require a leap of faith to be accepted

and understood. Faith as a theological virtue enables individuals to assent to supernatural

truths revealed by God but which cannot be understood with ordinary human thought. He

recognized the harmony between faith and reason by acknowledging that reason is competent

in exploring natural truths, while faith is necessary for apprehending supernatural truths that

transcend the capabilities of reason alone.

CONCLUSION

So in this work we have able to discuss Faith and reason respectively and have seen

who Thomas Aquinas was and what a great writer he was, whose influence is still felt today

especially in the Christian theology. He manner of integrating faith and reason has help the

church in immerse way to better explain and propagate her doctrine, many popes who today

try to synthetize faith and reason look back to Thomas Aquinas’ work.

In this work we looked at the how Thomas viewed faith and reason and to a great

extent how it influenced all his writings and how great he drew from Aristotle to explain the

Christian doctrine. We looked at the five examples where this was used though they are

many, how the complementary nature of faith and reason influenced his work.
BIBLIOGRAPHY

Aquinas, Thomas. "Summa Theologica

Descartes, René. "Meditations on First Philosophy." 1641.

https://www.vocabulary.com/dictionary/reason 4th of july

Jonathan M. Jergens St. Thomas Aquinas on Faith and Reason

Kant, Immanuel. "Critique of Pure Reason." 1781.

Tavani, H.T. The Classic Debate on the relationship between Faith and Reason: some
contemporary Challenges from the Perspective of Relativism and Postmodernism.
River Academic Journal. Vol 4, no. 1. (Spring 2008).

Thomas Aquinas, Summa Contra Gentiles: Book One: God, trans. Anton C. Pegis, F.R.S.C.
(Notre Dame: University of Notre Dame Press, 1975),

Thomas Aquinas, Summa Theologiae Prima Pars, 1-49, ed. John Mortensen and Enrique
Alarcón, trans. Fr. Laurence Shapcote, O.P., vol. 13 (Lander, Wyoming: The Aquinas
Institute for the Study of Sacred Doctrine, 2012),