The Ambiguous Revolution: Kant on the Nature of Faith
Kant, it has been said, brought a ‘Copernican Revolution’ to religion and theology no less so than he did to physics. According to Karl Barth, for example, Kant's theology diverges radically from tradition. While rejecting the traditional proofs as foundation for a knowledge of God (his existen...
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| Format: | Electronic Article |
| Language: | English |
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Cambridge Univ. Press
1980
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| In: |
Scottish journal of theology
Year: 1980, Volume: 33, Issue: 6, Pages: 515-532 |
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| 520 | |a Kant, it has been said, brought a ‘Copernican Revolution’ to religion and theology no less so than he did to physics. According to Karl Barth, for example, Kant's theology diverges radically from tradition. While rejecting the traditional proofs as foundation for a knowledge of God (his existence, etc.) as wholly inadequate, he, nevertheless, remained a theist. Unwilling to believe in God in the absence of good reasons for doing so, however, he offered an alternative justification for such belief. Religious belief, he insists, is based on practical considerations rather than on theoretical ones. Kant, therefore, did not consider it as necessarily irrational to hold a thing as true even though it be a theoretically insufficient holding to be true. According to him it is simply that in such a case the belief that ‘something’ is true does not constitute knowledge. And it is this displacement of knowledge in the religious sphere by faith that essentially constitutes the revolutionary change in theology.Contrary to this generally accepted view of Kant's thought, I shall in this paper argue the essentially unrevolutionary character of his understanding of theology. There is, I shall maintain, a basic continuity in Kant's thoughts on religion with the theologies of the past. The faith of which Kant speaks, I shall attempt to show, is a cognitive faith—a source of beliefs that can quite legitimately, even if only in a weak sense, be referred to as religious knowledge. His theology, therefore, is, like the theology of his predecessors, ultimately an inferential knowledge of the divine. | ||
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