I
The Problem
1. There is a certain current of thought which tends to deny to human wisdom, to philosophy, an autonomous character in relation to religious faith. Originating in the far distant past, -- we might say in the all-holy wisdom of Israel, -- and assuming many widely diverse forms and shades, it has had its proponents in nearly every period of Christian history. According to it, philosophy, as a principle of truth, stands essentially in need of faith, or at least of some anticipation of or positive guidance toward the life of faith; and, moreover, any distinction between a purely natural wisdom and the wisdom of the Holy Spirit is akin to blasphemy. Some Russian orthodox thinkers, on the other hand, hold the opinion that the coming of faith to mankind has transformed philosophy in its very essence, and bestowed on it a new nature, new principles, and a new light all its own.
There is, on the contrary, another tradition which finds its inspiration in the Grecian Minerva. The rationalists -- and even some neo-Thomists -- infer that because philosophy is distinct from faith, it can have nothing in common with faith, save in an entirely extrinsic manner; so that the notion of Christian philosophy is not only complex in structure, but spurious, and unable to hold up under analysis. And there are many others who without giving open assent to this view indeed seem to develop their thought as if it were so.
What is most regrettable here is that both sides appear to be justified in their reproofs against their adversary. This, of course, is insufficient justification in an absolute sense; still it is enough to cause some perplexity at the very outset.
Recently Mr. Gilson gave a vigorous impetus to this debate, and set forth the question in its clearest terms.{1} In fact, he did more than simply pose the question; he contributed to it an invaluable historical elucidation in his work, L'Esprit de la Philosophie Médiévale.{2} Let me indicate straightway my basic agreement with him. However, whereas he has intentionally adopted the historical standpoint, I should like to attempt to bring together some elements of a solution on the doctrinal level.
{1} Cf. Bulletin de la Société Française de Philosophie, March-June 1931.
{2} The Spirit of Mediaeval Philosophy (Scribner's: New York, 1936).