Christian Jihad, written by Ergun and Emir Caner, gives a detailed overview and examination of Christian history from the early church through the middle ages up until the time of the Reformation, particularly elucidating the views of war by the major figures in each era, from passivity to aggression. In addition this work provides insight into the relationship of the Church and State through those time periods. It also provides an honest and unapologetic account of when Christendom pronounced Holy Wars against Islamic regimes and sought to make converts by force. I believe this book is most helpful in giving contemporary Christians a more in-depth understanding into the dynamics, thinking and details throughout Christian history regarding war and religious conflict. It gives insight in regards to these issues for contemporary Christians and the lessons that can be learned from history. Additionally, this book provides a very helpful appendix regarding “just war criteria” from thoughts of major thinkers throughout Christian history. This work is a must read for Christians and non-Christians alike.

Introduction

Throughout the course of history varying opinions of the compatibility of faith and reason have been formed. In recent years, the relationship between faith and reason has lacked the attention which was given throughout most of Christian history. Much of that is due to the emphasis on (mystical) experience in the present Christian culture; this seems to be partially a result of the influence of the subjectivism and relativism latent in the postmodern worldview. Philosophical and reasoned theological discourse appear to be marginalized to the academic realm and thus popular Christian culture suffers from intellectual anemia and an anti-intellectual mentality. Thus, faith and reason are often set at odds within the current Christian climate and the wider contemporary culture has a low intellectual view of faith – particularly the Christian faith.

Most would not regard faith synonymous with reason but consider matters that are accepted in faith (belief in the absence of or in opposition to evidence) antithetical to reason (following evidence). [1] While it is true that many matters accepted by faith are generally beyond the realm of human reason and natural phenomena (evidence), is it accurate to say that what is trusted in faith is unreasonable or irrational and does not correspond with reality? Additionally, faith is often considered to be merely a “blind leap” of speculative hope founded on questionable ideas, naïve sentimentalities, or spurious personalities. Admittedly, there are many kinds of faith exercised that are naïve, irrational, and purely speculative; and there are many who place faith in erroneous ideas and questionable personalities. However, there is a kind of faith presented in the Christian Scriptures – the Holy Bible – that is sound, reasonable, and certain.

The Incompatibility and Compatibility of Faith and Reason

Founded on supernatural revelation that goes beyond human reason – faith is grounded in historical realities and not only stands compatible with reason, but establishes the right use of it. Scripture teaches an incompatibilist and compatibilist model of understanding the relationship of faith and reason. In the incompatibilist model, human reason stands opposed to faith as it is founded on the presupposition of humanism (man is the center of all things) and naturalism (the world can only be understood by what is seen and interpreted by human reason alone) without regard to a presupposition of a supernatural metaphysic (that there is a God that has created and sustains all things) established and explained by revelation (God’s transcendent revealing of himself in real time and space history). In the compatibilist model, faith and reason are seen as faculties of the mind and are mutually exercised on the basis of revelation. The right use of reason is established by faith in the truth of what has been revealed. Reason apart from God’s revelation thus becomes defective irrational and unable to come to a knowledge of what is ultimately true. The kind of faith that establishes the right use of reason is distinct from other religions because it is founded upon the revelation of God elucidated in the Christian Scriptures with the apex of this revelation being in the person of Jesus Christ. This definition of faith found in the Christian Scriptures is best described in the New Testament letter to the Hebrews.

What is Faith? – A Definition from Hebrews 11

The Scriptures present faith as inseparable from reason; faith is a confidence and firm conviction based upon hearing the truth. Thus, the foundation of biblical faith is truth. It is never on the basis a hunch, a vague hope, or what is often called a “blind, leap of faith” (or necessarily without the preponderance of evidence or in opposition to). Furthermore, the Scriptures teach that faith produces understanding; faith is an exercise of the mind that results in a depth of knowledge and insight. Thus, reason and faith are not antithetical but interrelated and necessary for the basis of spiritual knowledge as well as all knowledge. This understanding of biblical faith is most clearly seen in the New Testament letter to the Hebrews, particularly in chapter 11.

The book of Hebrews is primarily an exhortation (13:22) to Jewish believers endure and “hold fast the confession” (3:1, 4:14, 10:23) of in faith in the true Messiah – Jesus Christ and the promise of eternal rest (4:1-11) and not fall away in light of ensuing persecution (10:32-35). In order to encourage faithful perseverance, throughout the letter, the author contrasts true faith with unbelief and then ultimately defines faith in chapter 11:1. The writer goes on to describe faith (a trust, confidence) as the “substance” (a firm/solid assurance) “of things hoped for” and “the evidence” (conviction, absolute certainty) “of things not seen.” From the immediate context, we can discern that the “things not seen” is the promise just stated in 10:36; this promise is the promise of Christ’s coming with His reward (cf. 10:36, 37, and 39). The firm assurance and absolute certainty of faith is in is the promise of the Word of God (”what is promised”). The truth of what is promised is the substance of faith. Not only is the truth the substance of faith – but faith (as an assurance and absolute certainty) is the evidence of the promise itself – i.e. – faith is a testimony to the truth. Faith recognizes the truth and acts as an eye witness to it.

It becomes apparent that biblical faith/belief is not a blind leap into something without evidence or is unreasonable, but it is a fixed conviction upon truth. In this way, it begins to be seen that faith is not incompatible with reason – but compatible. The compatibility of faith and reason continues to be seen in verse 3 when the writer says: “By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible.” The word “understand” here is noieo, lit., to exercise the mind (observe). It is to comprehend, to perceive, and think. It is distinguished from observing/perceiving through physical sight but through a perception of the mind; it is an exercise of the mind accepting what is true. This comprehension is that the world was made “by the word of God.” Marvin R. Vincent’s New Testament Word Study on Hebrews says: “Here is meant the inward perception and apprehension of the visible creation as the work of God, which follows the sight of the phenomena of nature.” Faith’s compatibility with reason is that faith comprehends (the evidence of) the visible world as being made by God. The truth of the evidence of creation “declares the glory of God” (Ps. 19:1) and faith “understands” this. As Clement of Alexandria exclaimed, “Credo ut intelligam” – i.e. – “I believe in order that I may know.”[2]

However, while a compatibility of faith and reason can be seen in this explanation of faith, an incompatibility can also be seen. In both verses one and three, the object of faith has been the revealed truth of the word of God; this revelation goes beyond the realm of human reason and empirical rationality. In verse one, the object of faith is the promises of God (particularly the promise of Christ’s eventual return) that is the assurance and conviction of faith. In verse three, the object of faith is the unknown (God) behind the known (creation) being understood through the known (creation); but, there is only one way the unknown can be known – if it is made known, and that is through the revealed truth of God. Consequently, while our minds exercise faith in the revealed truth, in actuality the faith that results in a knowledge of the truth – is itself a product of the Divine word and not of our own will power. In this sense faith is incompatible with human reason, but compatible with Divine reason that is brought forth in the human mind by the revealed Word of God (James 1:18). This accords with the words of Aquinas, “it was necessary f
or the salvation of man that certain truths which exceed human reason should be made known to him by divine reason.”[3]

So, it is no wonder that some can look at nature and all its grandeur and not believe in the reality of a almighty Sovereign God – it is because they do not and cannot comprehend, i.e., they don’t have eyes of faith to bear witness to the truth! Thus, faith in and through the divine revelation is the epistemological necessity of truth. Meaning, that without faith we can never come to an accurate knowledge of the truth and a right understanding of reality; however, by faith Divine reason (the Word of God) is imparted to the human mind to be assured and convinced of the truth in order think properly about reality and act according to that Divine reason. Thus, faith and reason are not opposed to one another – but faith establishes the right and divinely intended us of reason and that is to “think God’s thoughts after Him.”[4]

Conclusion

Faith itself is the assurance and certainty – this picture presents faith as a faculty or even a foundation. It would be better understood as a faculty because it is by faith that the author of Hebrews describes the accomplishment of all the resulting actions of the “heroes of faith” in Hebrews 11. So, faith is seen as volitional. In faith as a faculty of the mind – it must be understood that it is not something that one has or doesn’t have per se – it is something someone is always exercising. Granted, it must be said here that there are varying kinds of faith. Additionally, what makes faith differing is because faith is often exercised toward a different object.

We were created to know God – to know Him rationally (right reasoning) and relationally. These aspects of relationship with God were both lost in man’s fall into sin. Biblical faith (as described in Hebrews) is merely the restoration of man’s ability to rationally know God and His truth. Through faith, Christian believers have a rational certainty of God that causes them now to think and live as man was intended. So, true biblical faith will result in actions that are consistent with God’s revelation of His ways and intentions for mankind. This is what it means that faith without works is dead – because faith produces the actions that God intended. Thus, faith and divine reason work in tandem to produce right reasoning resulting in the glory of God through the testimony of the eye witness of faith.

[1]Swindal, James. “Faith And Reason.” The Internet Encyclopedia Of Philosophy, 2006. http://www.iep.utm.edu/f/faith-re.htm. (accessed April 28, 2008).

[2]Holt, Tim. “Glossary: Faith And Reason.” Philosophy Of Religion.info, 2003-2006. http://www.philosophyofreligion.info/faithandreason.html. (accessed April 28, 2008).

[3]Aquinas, St. Thomas. A Shorter Summa. Edited by Peter Kreeft. San Francisco: Ignatius Press, 1993.

[4]This is an often used idiom in Christian literature to speak of how the regenerate mind is to think, the source is unknown.

The historical impact of the Protestant Reformation cannot be overstated. The ecclesiastical and theological traditions that have come from it and the resulting impact upon Evangelicalism have been magnanimous. Essentially, we owe the founding of our nation and its religious freedom to the Protestant Reformation. The Reformed tradition that resulted established much of the foundation and proliferation of Christianity in America. Particularly, the orthodox foundation of evangelical commitment to the authority of the Bible and salvation by grace alone through faith in Christ alone are all consequence of Reformation principles. These principles launched evangelicalism and fundamentalist convictions in the 20th century and maintained conservative evangelicalism through the widespread liberalism subsequent to the Enlightenment era. Even the Southern Baptist Convention owes its conservative resurgence to Reformation principles – particularly that of Sola Scriptura.

Unfortunately, from the mid to late 20th century up until today, this Reformed foundation has fallen on hard times. However, in recent years there has been a resurgence of Reformed commitments among younger evangelicals. Despite this Protestant Reformed resurgence, there are many misconceptions and mischaracterizations of basic Reformed principles and doctrines – principles and doctrines that are traced in Christian history even centuries before Wycliffe, Hus, Luther, or Calivn, but are found in the Apostles themselves.

The following resources are given to provide helpful and accurate information regarding the history and the doctrines of the Reformed tradition (within American Evangelicalism as well as the Southern Baptist Convention) without which you would have no Christian faith today in America.

Monergism.com – (as stated on their site) Equips Christians in the truth by making available the finest classic articles and resources of historical orthodoxy. This is done in the hope that the church will embrace, and recover the true Biblical doctrines of the historic faith.

Founders.org – (as stated on their site) is a ministry of teaching and encouragement promoting both doctrine and devotion expressed in the Doctrines of Grace and their experiential application to the local church, particularly in the areas of worship and witness. Founders Ministries takes as its theological framework the first recognized confession of faith that Southern Baptists produced, The Abstract of Principles. We desire to encourage the return to and promulgation of the biblical gospel that our Southern Baptist forefathers held dear.

I found the following quote from Fredrick W. Loetscher’s 1944 article “Augustine’s City of God” in Theology Today published by Princeton Theological Seminary (while researching for the City of God paper for the C&E Seminar). In it, Loetscher lays out the general scope of Christianity’s impact on human history – the study of history and the meaning of history; this impact cannot be overstated in the least bit. I find it not only insightful, but encouraging as it shows the historical reliability of the Christian faith, the real and present power of the ever advancing Kingdom of God, and real and efficacious nature of the atoning work of Christ. Ultimately, it shows that, for 2000 years, Jesus Christ has continued to be the most central figure of human history and thus, the Atonement as the central and most significant event of human history.

“Among the varied influences that have determined both the course of history and the development of historiography religion has ever been one of the most potent. And of all the great religions that have entered into the life of the race Christianity has most profoundly affected the historic process itself and our conceptions of its nature and meaning.

On the one hand, the Gospel of Christ, with its characteristic teachings concerning the spiritual life and the Kingdom of Heaven, literally fashioned a new world for man to live in. It enlarged the resources of human nature; it stimulated and heightened
intellectual pursuits; it chastened the affections; it not only restrained evil but purified the very fountains of morality; it gave dignity and worth to the humblest task and brought fresh sanctities to the joys and sorrows of everyday life. It redeemed men from sin and made them in turn grateful messengers of hope to their fellows. It showed that the life of highest spirituality might prove to be also the life of widest social beneficence, and that religious interests, in any true view of history, are far more important than the merely economic, social, or political factors. Above all, it created the Christian Church, quite the most remarkable of all historic organizations,—that institution which by the sheer value of its contribution to human welfare, temporal as well as spiritual, speedily won a place first of co-ordinate and then of superior influence, beside the state; which in nearly every epoch of its career has continued to accomplish more than any other agency for the promotion of the common good; and which, whatever be our judgment concerning any of its particular achievements or failures, must be regarded as having vastly enlarged and enriched the domain of history.

And on the other hand, Christianity inevitably gave birth to new conceptions of the meaning of history. ‘The rise of ecclesiastical history was more to historiography than was the discovery of America to geography.’ The reasons are not far to seek. They are latent in those views of the world of nature and of human life which are set forth in the Scriptures of the Old and New Testaments with a clearness and impressiveness matched only by their originality and creative power. It is no accident that the first worthy attempt at a philosophy of history was made under Christian auspices and that it appeared early enough to be credited to the Ancient Church.”

My name is Quincy Alexander Jones (my friends call me “Q”). I was born (many, many moons ago) in Washington, D.C. and raised in Silver Spring, MD by my mother and grandfather. Since I’m from D.C., I’m a die-hard Redskins (sorry Cowboys), Wizards, Georgetown Hoya and MD Terps fan. (I love my home teams…except hockey!)

I am married to an amazing and beautiful Proverbs 31 woman – Rhonda and we have 5 cute and crazy kids (Raquel-16, Rhema-11, Q.J.-9, Quinton-8, and Raven-5)! (And oh yeah – Nisa – y’all know Nisa – she’s my fam too!) My wife and I met in 1994 and have been married since Dec. 1995. We both lived in the D.C. area all our lives.

We moved to Ft. Worth from Laurel, MD in July of 2007 for me to complete my theological training at Southwestern. As you know, I am a student at the College at Southwestern; my concentration is History of Ideas. I transferred from Washington Bible College in Lanham, MD. Lord willing, I will continue at Southwestern to complete my master’s degree.

I believe the Lord has called me to serve as a pastor as well as a teacher in some capacity at the college or seminary level. (So, I hope to pursue a Ph.D after seminary as well.) My passion is to see God’s people grounded in the truths of the faith and thinking according to Scripture in all of life so that in all things God would be glorified in us through Jesus. I also aspire to write, so I have a blog (which is my practice ground) where I write on practical theological issues (all my other interests can be found on “About me”).

I have been a Christian for almost 14 years now and became a believer when I was 21. (If anyone is ever interested in hearing my testimony – I’ll be happy to share.) Not long after becoming a believer, I sensed God calling me to preach the Word. Over time God has confirmed through His people that He has gifted me for this purpose. I have served in various ministries in various ways. I have served in Young Life, as full time Youth Director at Wallace Presbyterian Church (98-01), and as a lay leader at Hope Bible Church. And since 98, I have been a part of the Christian (Reformed) hip-hop ministry: ChristCentric (my handle is Q-D.O.G. – Quincy, Disciple of God’sSon).

That’s me in a nutshell. In closing, just would like to say that our time at Southwestern so far has been a real encouragement blessing. It’s been great getting to know many of you and I look forward to continuing to learn and grow with you all.

Jude 2-3,

Q