جستجوی مقالات مرتبط با کلیدواژه "fideism" در نشریات گروه "ادیان و عرفان"

Philosophical perspectives play an important role in our approach to theological issues. Gabriel Marcel's philosophy contains specific theological viewpoints that can offer a new perspective on understanding God. The foundations of Marcel's philosophy are based on three principles: "being and having," "primary and secondary reflection," and "mystery and problem." This text, through a descriptive-analytical approach, demonstrates that Marcel's theology moves away from rational and logical methods and leans toward fideism. In Marcel's view, the knowledge of God is personal and relative, and understanding is exclusively possible through secondary reflection and participation in the mystery of existence. According to him, such knowledge is limited and cannot surpass its limitations; therefore, there is no ultimate understanding of Him. Although Marcel's perspective yields relatively positive outcomes, such as "emphasis on an existential relationship with God" and "the impossibility of knowing the essence of God's nature," it also faces significant challenges, such as "considering the existence of God as unprovable" and "the ambiguity and remoteness of participation."

The question of the relationship between faith and rationality and marking the boundaries between them has long been the subject of inquiry in Christianity; an important subject which is concerned with individual's religious beliefs and which has been a matter of serious dispute among great Christian scholars. Since Thomas Aquinas is among the greatest theologians of Catholic Church and Martin Luther is one of the most effective figures of the Protestant Church, and because they have exerted great influence on the thoughts of the followers of these two schools, it is necessary to make a comparison between the thoughts of each of them on this issue. Using an analytical approach and citing documentary proofs, this paper seeks to make a comparative study of the question of faith and rationality according to the views of each of these two distinguished Christian figures. Undoubtedly, understanding their approaches can contribute enormously to forming a very accurate picture of these eminent and important Christian Churches. The findings of this paper suggest that Aquinas is a non-extremist rationalist and Luther is a non-extremist fideist. Although in general they accept the two elements of faith and rationality, they have serious differences over the intellectual principles.

Kierkegaard is the first person who turned to radical fideism and was convinced that true faith lies within the end of reason and tolerates no rational argument. Referring to the story of Abraham (peace be upon him) and the slaughter of his son, as told by the Torah, Kierkegaard describes his lord as a cavalier of faith, who only by risking, enthusiasm and confronting intelligence, he surrendered to God’s will. The reasons he brings for the paradoxical claims of faith are not enough for his purpose. What he develops about the knight of faith is further than the context of the Torah.
But Mulla Sadra; according to the Quran and the hadith; believes that the true faith indebted on the heart revelation and rational arguments. He says faith in occult matters such as the resurrection, although through rational argument not accessible, but it is possible through the cleansed and revelation heart.
So from his perspective, the fait is not inconsistent with the wisdom and rational arguments, but also the rational arguments enhance the strength of the faith.
This paper presents an evaluation of two approaches and illustrates the orientation stimulus of Kierkegaard on the extreme fideism. Also it points out the essential problems and consequences of Kierkegaard's view. In the end, we can see that Mulla Sadra's view makes a deep compatibility between reason and faith that will be accordance with the criteria of reason and religion.

The present paper tries to discuss briefly "the relationship between faith and reason" and "the relationship between religion and philosophy". It also discusses the methodology of theology and how this relationship can be established with "modern science" and culture.Theology is a normative science and based on rationality, which needs interactions with all human and social sciences and even natural sciences. Using diverse methods of argumentation, it "justifies cognitively" the religious propositions. Making known the rational nature of theology as an independent and distinct science, this paper discusses its functions, its links with the culture of the society, its position and necessity in order to clarify what needs are met by theology, why it has flourished in the context of nearly all religions, as it is present in the context of all religious traditions now.