Encyclopedia of sacred theology - pagina 160

136

FAITH

§ 46.

[Div. II

indeed, as far as obtained by perception and observation alone, rests exclusively

on the faith that that which we acquire by

the senses deserves our confidence. If

such

the case with the self-consciousness of our e^o,

is

and with the certainty obtained by observation,

it is

equally

so with demonstration or with the action of our reasoning

Here

understanding.

you have a point

of

you can pursue no course, unless departure. For this reason men have also

always recognized axioms as fixed principles introductory to This word, however, is not happily chosen, demonstration. since

it

suggests an opinion, or a meaning

;

but even in

word you confess that the fundaon which you build are not results of dem-

this less-happily chosen

mental principles onstration

;

indeed, that they are not capable of proof.

you can say

of

them

is,

that no one denies them

;

All

that every

them so that you will meet no opposition if you start out from them. This by itself however is nothing more than an argumentum ad homines, and no proof whatever. Nothing remains, one, consciously or unconsciously, consents to

;

therefore, but to declare that these axioms are given with

our self-consciousness

itself

that they inhere in

;

it

;

that

and that of themselves they bring their certainty with them. Since certainty is your highest aim, nothing more can be demanded than the entire certainty of these axioms. And what is this again but faith ? To you they are sure, they are lifted above every question of doubt, they offer you certainty in the fullest sense, not because you can prove them, but because you uncondithey are inseparable from

tionally believe them.

it

Thus

;

faith is here also the mysteri-

ous bond which binds your ego to these axioms. has happened, and

may happen

It certainly

again, that one will accept all

too quickly as an axiom, what later on will appear susceptible of proof but at best this only shows that in connection with what we observed above about "wisdom" our mind also has intuitive knowledge, and that this intuitive knowledge may readily be mistaken for the formal action of our faith. If one takes merely the identity-conception that A = A, the fact is still a fact that the conviction itself, which forms ;

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