Bridging the gap ...

[Cam42]

John Henry Newman constructed a distinctive methodology and coined a novel epistemological expression, the "illative sense" to convey his resolution of the philosophical problem of bridging the gap between probability and certainty. He suggests that with respect to religious faith, the simple and the unlettered have the advantage over the mere intellectual, if the latter does not qualify his explicit reasonings with the right moral disposition and with the realisation that faith involves the whole individual and is never a matter of logic alone. Clearness of statement or even of thought is very often not essential at all for the recognition of a great truth:

"Thus the ignorant but inspired man may arrive at truths which only a logician could analyse or demonstrate." In similar manner, says Newman, "consider the preternatural sagacity with which a great general knows what his friends and enemies are about, and what will be the final result, and where, of their combined movements." Such a general is acting not merely on conscious reasoning but also "by the combination of many uncatalogued experiences floating in [his] memory, of many reflections, variously produced, felt rather than capable of statement."

This ability of the mind – using memories, probabilities, associations, testimonies and impressions, in order to reason and conclude and believe spontaneously with success, but without the aid of explicit analysis – is what Newman calls the illative sense.

He notes that there are two dangers in exercising this sense: superstition and eccentricity. But superstition is held in check, Newman suggests, by the moral element in the act of faith, that is, holiness, obedience, and the sense of duty will safeguard faith from becoming mere superstition. In his argument, two lines of thought emerge. Firstly, that individual reason transcends logic, and secondly, that corporate reason, for instance as in the Church, or the State, transcends the individual. As they mutually correct each other, they further the evolution of thought.

Newman realised, as did Vincent of Lerins before him, that the evidences of faith are various, that the mystery of Christian Relation originating in the Incarnation and culminating in the death and resurrection of the Word made flesh, is contingent on its historical expression. Consequently, by postulating an inductive or illative sense as an instrument capable of being employed in treating these questions, Newman sought to provide a new method which he believed theology needed.

For Newman, the theory of development dovetails with the antecedent probability that there will be growth and development in divine truth communicated to this world. He contends that it is the best theory, being the "simplest, the most natural, the most persuasive." It is clear that he is not attempting to explain the process of doctrinal development. His aim was to solve a problem, that posed by the apparent discontinuity between the Church of the apostles and contemporary Roman Catholicism.

The Essay was not written to prove the truth of Catholicism, but to answer an objection against Catholicism. It set out to establish that the Church of Pope Pius IX could not be shown to be unreasonable because of development beyond the Church of the Fathers. Newman compared the first six centuries of the Church’s life to the then contemporary Church and concluded that the Catholic Church emerged unscathed. It was for him the authentic re-composition of an original New Testament idea into fresh consistency and form.

Invoking the principle of doctrinal development, especially with an appeal to a philosopher theologian of the stature of John Henry Newman, in order to substantiate challenges to the Church’s common understanding of itself, is limited to the very precision of the illative sense espoused by Newman and his conceptual framework for the nature of development.

Discuss........what do you think? People want something other than politics......here is some heavy duty theology......have at it.

[morostheos]

I agree with what I understood. I got a little lost in it's impact on the universal Church. Is it that through the illative sense doctrines are developed, therefore relying specifically on faith in addition to reason?

If so, I think that is very true. I know for me personally, I really got into the intellectual side of things in college, and I grew in my faith a lot, however; last year I "stepped away" from the intellectual aspect of my faith and focused more on the spiritual, relational aspects, and learned things I could have never learned approaching only the intellectual side.

[Cam42]

cuz people think there are too many political threads

[Laudate_Dominum]

This thread rocks!!

[Myles Domini]

Yeah the Theology's back! Okie dokie Camster lets see what you got for me...

[Myles Domini]

I'm hoping that my personal tutor here at Oxford can arrange for Fr Ian Kerr to tutor me for Newman next year. That should give me a deeper insight into the work of Newman. I'm not quite sure what I think yet. I'm quite sceptical of the idea that the logician is in a less oppertune place to make the act of faith than the lesser informed individual and there is another thing I need chew upon too...

[Cam42]

So Myles,

What do you think of the post? What do you like, what do you dislike, etc....?

It is a bit controversial, that is why I posted it.

[Jaime]

My understanding of this ( and of Newman in general) is that he's advocating that analysis and development of understanding must be grounded spiritually (i.e. in the heart). That when the dust settles, if it is a correct understanding, it will feel correct.

His assessment allows for the common man and the super theologian to be on common ground and I think we've seen examples of this throughout history.

However, there is another downfall that isn't addressed. Newman's premise (in my opinion) is based on the fact that people were being catechized properly and that even children were taught the basic fundamental truths about the Faith. I think there has to be a proper foundation prior to the illative sense working correctly. And we are sorely lacking that today.

[Myles Domini]

[quote name='Cam42' date='Jan 19 2006, 04:32 PM']So Myles,

What do you think of the post?  What do you like, what do you dislike, etc....?

It is a bit controversial, that is why I posted it.
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I think to some extent there is an element of truth in the illative sense. Indeed, as we know vice clouds reason and the exercise of virtue allows us to reason better. The moral heart is the best type of heart needed for thinking about God but Newman seems in some sense to overestimate it against reason. Maybe its just his wording but there seems to be a dichotomy between the exercise of virtue and reason that needn't exist and cannot really for a good act of faith.

[Thumper]

A big part of what needs to be included in an understanding of Newman is that the sense of faith (sensus fidei or sensus fidelium) of the unlettered believer is inculcated by the Holy Spirit. In other words, the spiritual perception of believers is not unaided. Rather, through such sacraments as baptism and the eucharist, the believer is able to perceive the truth of revelation and to live that truth out within her own historical context in a manner that is deeply expressive of and consistent with the apostolic tradition.

Ah, Newman.

[Jaime]

[quote name='Thumper' date='Jan 19 2006, 04:12 PM']A big part of what needs to be included in an understanding of Newman is that the sense of faith (sensus fidei or sensus fidelium) of the unlettered believer is inculcated by the Holy Spirit.  In other words, the spiritual perception of believers is not unaided.  Rather, through such sacraments as baptism and the eucharist, the believer is able to perceive the truth of revelation and to live that truth out within her own historical context in a manner that is deeply expressive of and consistent with the apostolic tradition. 

Ah, Newman.
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Trans: The Holy Spirit Rules!!!!!!!!!!!

[Cam42]

[quote name='Thumper' date='Jan 19 2006, 05:12 PM']A big part of what needs to be included in an understanding of Newman is that the sense of faith (sensus fidei or sensus fidelium) of the unlettered believer is inculcated by the Holy Spirit.  In other words, the spiritual perception of believers is not unaided.  Rather, through such sacraments as baptism and the eucharist, the believer is able to perceive the truth of revelation and to live that truth out within her own historical context in a manner that is deeply expressive of and consistent with the apostolic tradition. 

Ah, Newman.
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Wouldn't Dr. Briel be proud of the three of us.......?

And for Myles, you are on the right track.....expand your thought.

[Laudate_Dominum]

I just got back from this philosophy thing I go to and tonight we talked about some stuff from Newman. what a coincidence.

[N/A Gone]

interesting bit of writing sir. Im glad to see you are doing St. thomas proud.

So let me get this. My brain is slightly fried from every class talking about postmodernism today.

basically the properly aligned will, or the vitureous heart can lead to a more clear understanding of truth as direct by the spirit. But also, the heart that is not yet in faith, can be provoked by the creation or by the spirit towards truth and in that truth find the faith.

Sound ok?

[Cam42]

[quote name='Revprodeji' date='Jan 20 2006, 08:16 PM']interesting bit of writing sir. Im glad to see you are doing St. thomas proud.

So let me get this. My brain is slightly fried from every class talking about postmodernism today.

basically the properly aligned will, or the vitureous heart can lead to a more clear understanding of truth as direct by the spirit. But also, the heart that is not yet in faith, can be provoked by the creation or by the spirit towards truth and in that truth find the faith.

Sound ok?
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So far.......keep going.....