International Reformed Baptist Seminary

An Engagement Paper on the Preambles of Faith by John Wippel

Submitted to Dr. James E. Dolezal

in partial fulfilment of AP501: Foundations of Philosophical Theology

By

John Carter

November 2, 2024

Introduction

            In modern times there often rages a debate over the relationship, or lack thereof, between science and faith. ‘Trust the science’ is an often-repeated mantra of those would deny faith and affirm the science. While those who employ faith in their world view are often called perceived as backwards science deniers. Underneath this debate lies a particular assumption that faith and reason are diametrically opposed. However, this is an argument that is all too often made in ignorance of the history of philosophy. Even Plato (427 – 348 BC) and Aristotle (384 – 322 BC) argued philosophically (logically) that there is a god. It was Christians who later pillaged these arguments to take the truth of reasoning and to burn the rest. Augustine of Hippo (AD 354-430) and later Thomas Aquinas (AD 1200’s) were most excellent at looting these arguments. Not only did Augustine and Aquinas write a lot on faith and reason, but many believers and philosophers have even gone on to write about those writings. One example is John F. Wippel’s treatment of Thomas Aquinas.

            In 2012, Studies in Philosophy and the History of Philosophy (volume 55) contained a chapter written by Wippel entitled Thomas Aquinas on Philosophy and the Preambles of Faith. This entire volume was written under the theme of The Science of Being as Being: Metaphysical Investigations. Although this is an article clearly written with a niche audience in mind, it is a strong example of the reasonable relationship between faith and reason.

This evaluation is meant to be a brief summary of Wippel’s chapter followed by a defense of the relationship between faith and reason, and finally an explanation of what Aquinas calls the preambles of faith. As might be presumed in a journal on historical philosophy, much background knowledge is presupposed of the reader.  To keep this evaluation brief, it will be accepted that Wippel’s article to accurately represent the material that he is summarizing.

Evaluation and Explanation

Summary of Wippel’s Chapter

            This article begins by diving right into Aquinas’ writings on ‘preambles of faith’ which then jumps to the topics of ‘light of faith’ and the ‘light of reason.’ These important concepts are the bones of this article. Preambles of faith is in reference to those things which must be believed before faith can be exercised. The light of faith refers to the ability to believe true things which are revealed by faith while the light of reason refers to the ability to believe things based on  things revealed by demonstrations or proofs. Wippel quickly affirms that Aquinas believes these both to be from God and therefore when used rightly must be in unity and not in opposition. All this is being set up to show that reason and faith, when properly understood, will never be in opposition. Even further, reason properly employed can come to the defense of faith.

            This defense of the faith is used not is giving faith, but in proving the reasonableness of faith. As represented by Wippel, Aquinas is arguing that before one has faith, he first has ‘preambles of faith’ which he believes. These preambles are those truths which can be proven logically and therefore demonstrated by certain proofs. And if these proofs are true, then faith is quite reasonable. Wippel makes clear that belief in the preambles does not necessitate faith, just as those who have faith have not themselves necessarily proven the preambles to be true. It might be appropriate to call preambles of faith presuppositions.

            Wippel breaks down his chapter into two major sections. The first section deals with what a preamble is and his second section then attempts to list and defend specific preambles of faith. This list is not meant to be exhaustive. Although Wippel attempts to show Aquinas’ position through multiple works he primarily rests on Aquinas’ works called Summa Contra Gentiles and Summa Contra Gentiles II. Whether Wippel accurately defends Aquinas’ position is beyond the scope of this evaluation. Nevertheless, we will continue to work off the premises that he did; sort of like our own little preamble of faith.

The Relationship Between Faith and Reason

            Faith is not whimsical belief, nor is it belief in nothing. Rather, faith is belief in something. Specifically, faith requires an object. What then is this object that faith requires? Wippel identifies two objects, or categories of objects in Aquinas’ argument. The first is any object that is beyond the capacity to know. These are universally unknown or mysteries. This is in contrast with those objects which are able to be known by some but not by all. In other words, things capable of being proven but believed without reason or demonstration. An example of this would be the proving to a child who his parents are. Although possible, this is most often unnecessary or sometimes difficult. Ultimately, faith is exercised to believe something that cannot be proven or to believe those things that have not been proven.

Reason on the other hand is the result of using the light of nature to conclude certain things to be true. But not only to conclude but to even demonstrate or prove. Philosophy is therefore based on this light of reason. Aquinas holds that nature (reason) is a preamble for grace. For example, the natural skill of language must be learned before the things of faith can be communicated. Whereas the things of faith must be revealed to believe, the things of reason can be learned and tested.  This is often where a false divide is built between faith and reason, but Wippel shows how Aquinas proves the intimate bond of both.

Aquinas holds that there is no real divide between natural revelation (nature) and grace (faith). He holds this because both come from God and therefore both must be true. In other words, it is a fundamental principle that faith and reason are in harmony. Wippel points out that according to Aquinas any sayings of reason that are contrary to faith are ultimately an abuse of philosophy. Even further, Aquinas argues that it is possible to refute philosophical error via philosophy. Just as a math teacher can refute bad math without a Bible, so too a philosopher should be able to refute bad logic without the Bible. However, it is not enough to believe the things of reason. They must be employed to lead men to believe the things of faith. This leads to the discussion of preambles of faith.

Preambles of Faith

            “A preamble is something that is in some way presupposed for something else.” Therefore, a preamble of faith is something believed that is in some way presupposed to have faith, such as God exists. In light of Romans 1:19-20 Aquinas argues that reason is capable of proving the existence of God, even if all things about God cannot be made known. He argues these things from the vantage point that natural knowledge stands under and supports faith; that “grace presupposes nature.” Wippel takes time to list and defend various preambles of faith identified in Aquinas’ writings. This includes the existence of God, that he is without body, he is good, that he is without evil, and even that he is infinite.  He notes that this is not an exhaustive list.

            Wippel carefully draws out a potential misunderstanding about preambles. He shows that proving a preamble of faith does not necessitate faith. Just because natural reason can prove something to be true, that does not mean a man will necessarily believe it. Wippel shows this by highlighting Aquinas’ clarification that man is fallen and therefore his reason may be faulty too, so also his ability to believe something clearly demonstrated may be broken as well.

This is why the Scriptures are a necessary measuring stick for the accuracy of our philosophical pursuits. Without divine revelation we would only presume to have reasoned rightly, but with divine revelation we can irrefutably conclude we have reasoned rightly. Consider the answer guide to a text book as an example. A new student inhibited by ignorance and laziness may falsely think that he has correctly solved the problem or accurately answered the question. Without a measuring stick, of sorts, this student will perhaps joyfully remain ignorant or, at least hopefully, have an unsettled feeling that he errored but he isn’t sure how to purge that suspicion. Just as an answer guide will quickly address the students’ answers, so too the Scripture serve as an effective and accurate measure for the student of faith and reason.

Conclusion

            Wippel’s chapter is in no way a beginner’s introduction to philosophy or faith. There is a lot of content assumed. However, with a careful read those familiar with philosophy and logical argumentation will find this chapter attainable. Due to the author’s dependence on the reader having a firm grasp of Thomas Aquinas’ writings and positions this chapter is best probably best left for the specialists and arm chair philosophers. However, for those interested in wading into these deep waters, there is much to be learned and applied.

Bibliography

Wippel, John F. The Science of Being as Being: Metaphysical Investigations. Edited by Gregory T. Doolan. Studies in Philosophy and the History of Philosophy vol. 55. Washington (D.C.): Catholic university of America press, 2012.