Guiding Questions for Agnostics Engaging with Christian Theology
Agnostics engaging with Christian theology often find themselves navigating complex concepts that require careful consideration. One fundamental question concerns the relationship between faith and reason. Christian theology posits that certain truths are "above reason" but not "against reason" [4]. This means that while some doctrines may not be fully comprehensible by finite human intellect, they are not inherently illogical or contradictory [4]. For instance, the concept of "mystery" in Christianity refers to truths that are undiscoverable except through divine revelation, such as the calling of the Gentiles into the Church or the resurrection of the dead [2]. These are not irrational, but rather beyond the scope of human discovery without God's disclosure [2].
Another area for agnostic inquiry is the nature of Christian conduct and its underlying motivations. Christian life is characterized by a series of actions and attitudes, including believing in and fearing God, loving God and Christ, obeying God's commands, and following Christ's example [1]. These actions are not merely external rituals but stem from an internal disposition. Early Christian philosophers, such as Gregory Thaumaturgus, described Christian philosophy as simple yet profoundly focused on the formation of manners, conveying deeper truths about God [8]. This emphasis on moral transformation and internal conviction distinguishes Christian practice.
A significant point of discussion for agnostics might be the role of philosophy and human wisdom in understanding divine truth. Some Christian traditions, particularly Reformed thought, emphasize that human philosophy should not be the primary guide in religious matters [5]. Charles Hodge, for example, argues that becoming a Christian requires renouncing philosophy as a guide and instead receiving the "wisdom of God" [5]. This perspective suggests that a childlike humility and openness are necessary to enter the "kingdom of God," rather than relying solely on intellectual prowess [5]. John Calvin also noted that human pride and stubbornness can lead to the corruption of the knowledge of God, resulting in superstition [6].
The concept of faith itself is a crucial point of engagement. Faith, in a Christian context, is often understood as receiving the Scriptures as the Word of God and accepting its teachings as true based on divine authority [7]. This contrasts with knowledge, which is typically grounded in sense experience or human reason [7]. The relationship between faith and knowledge has been a subject of extensive theological discussion, with various perspectives on how these two interact [7]. Some traditions, often labeled "mystical," emphasize an inward teaching of the Spirit that reveals divine truth, though this is distinct from relying on feelings or intuitions apart from the written Word of God [9].
Agnostics might also explore the historical development of Christian doctrine and the challenges faced by early Christians. For instance, questions arose about why Christ came "so late in the world's history" [10]. Early Christian writers also contended with various "fables" and "genealogies" that were circulating, particularly Gnostic emanations and speculative legends about angels, which were seen as distractions from sound doctrine [11]. These historical debates highlight the ongoing need for discernment and a focus on revealed truth.
Finally, the question of communication with unbelievers has been addressed in Christian theology. Thomas Aquinas, for example, discussed the lawfulness of communicating with unbelievers, noting that such interactions could be forbidden either as a punishment for the unbeliever or for the safety of believers [3]. This reflects a historical concern within Christianity for both evangelism and the preservation of the faith community.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Conduct, Christian — Believing God -- Mr 11:22; Joh 14:11,12. Fearing God -- Ec 12:13; 1Pe 2:17. Loving God -- De 6:5; Mt 22:37. Following God -- Eph 5:1; 1Pe 1:15,16. Obeying God -- Lu 1:6; 1Jo 5:3. Rejoicing in God -- Ps 33:1; Hab 3:18. Believing in Christ -- Joh 6:29; 1Jo 3:23. Loving Christ -- Joh 21:15; 1Pe 1:7,8. Following the example of Christ -- Joh 13:15; 1Pe 2:21-24. Obeying Christ -- Joh 14:21; 15:14. Living To Christ. -- Ro 14:8; 2Co 5:15. To righteousness. -- Mic 6:8; Ro 6:18; 1Pe 2:24. Soberly, righteously, and godly. -- Tit 2:12. Walking Honestly. -- 1”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Mystery — The calling of the Gentiles into the Christian Church, so designated (Eph. 1:9, 10; 3:8-11; Col. 1:25-27); a truth undiscoverable except by revelation, long hid, now made manifest. The resurrection of the dead (1 Cor. 15:51), and other doctrines which need to be explained but which cannot be fully understood by finite intelligence (Matt. 13:11; Rom. 11:25; 1 Cor. 13:2); the union between Christ and his people symbolized by the marriage union (Eph. 5:31, 32; comp. 6:19); the seven stars and the seven candlesticks (Rev. 1:20); and the woman clothed in scarlet”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Unbelief in General, Art. 9: Article: Whether it is lawful to communicate with unbelievers? I answer that, Communication with a particular person is forbidden to the faithful, in two ways: first, as a punishment of the person with whom they are forbidden to communicate; secondly, for the safety of those who are forbidden to communicate with others. Both motives can be gathered from the Apostle's words (1 Cor. 5:6). For after he had pronounced sentence of excommunication, he adds as his reason: "Know you not that a”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 12: allowed to do so, but they must renounce all claim to philosophic insight. May the Objects of Faith be above, and yet not against Reason? A fifth question is, Whether the objects of faith may be above, and yet not contrary to reason? The answer to this question is to be in the affirmative, for the distinction implied is sound and almost universally admitted. What is above reason is simply incomprehensible. What is against reason is impossible. It is contrary to reason that contradictions should be true; that a part should be greater than ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 19: reason or wisdom, in order to receive the wisdom of God. Our Lord told his disciples that unless they were converted and became as little children, they could not enter into the kingdom of God. And the Apostle Paul, in his Epistle to the Corinthians, and in those addressed to the Ephesians and Colossians, that is, when writing to those imbued with the Greek and with the oriental philosophy, made it the indispensable condition of their becoming Christians, that they should renounce philosophy as a guide in matters of religion, and receive ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 20: 46 CHAPTER 4. THE KNOWLEDGE OF GOD STIFLED OR CORRUPTED, IGNORANTLY OR MALICIOUSLY. Sections. 1. The knowledge of God suppressed by ignorance, many falling away into superstition. Such persons, however, inexcusable, because their error is accompanied with pride and stubbornness. 2. Stubbornness the companion of impiety. 3. No pretext can justify superstition. This proved, first, from reason; and, secondly, from Scripture. 4. The wicked never willingly come into the presence of God. Hence their hypocrisy. Hence, too, their sense of ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 12: § 4. Faith and Knowledge. The relation of faith to knowledge is a wide field. The discussions on the subject have been varied and endless. There is little probability that the points at issue will ever be settled to the satisfaction of all parties. The ground of faith is authority. The ground of knowledge is sense or reason. We are concerned here only with Christian faith, i.e ., the faith which receives the Scriptures as the Word of God and all they teach as true on his authority. Is a Supernatural Revelation needed? The first question i”
- Schaff ANF/NPNF (Patristic) “ANF Vol 6: Gregory Thaumaturgus, Dionysius, Julius Africanus, Methodius, Arnobius — CHAP. I.--THE EXCELLENCE OF THE CHRISTIAN PHILOSOPHY; THE ORIGIN OF HERESIES AMONGST CHRISTIANS.: THE philosophy of the Christians is termed simple. But it bestows very great attention to the formation of manners, enigmatically insinuating words of more certain truth respecting God; the principal of which, so far as any earnest serious purpose in those matters is concerned, all will have received when they assume an efficient cause, very noble and very ancient, as the originator of all things that have existenc”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 7: be admitted by all evangelical Christians. And it is because such Christians do hold to this inward teaching of the Spirit, that they are often called Mystics by their opponents. This, however, is not what is here meant. The mystical method, in its supernatural form, assumes that God by his immediate intercourse with the soul, reveals through the Feelings and by means, or in the way of intuitions, divine truth independently of the outward teaching of his Word; and that it is this inward light, and not the Scriptures, which we are to follow”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — TO DEOGRATIAS, MY BROTHER IN ALL SINCERITY, AND MY FELLOW-PRESBYTER, AUGUSTIN SENDS GREETING IN THE LORD. (part 28): discussion of all difficulties connected with the sacred books, he come to the end of this life before he pass from death to life. For it is reasonable that he inquire as to the resurrection of the dead before he is admitted to the Christian sacraments. Perhaps he ought also to be allowed to insist on preliminary discussion of the question proposed concerning Christ--why He came so late in the world's history, and of a few great qu”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 1:4: fables--legends about the origin and propagation of angels, such as the false teachers taught at Colosse (Col 2:18-23). "Jewish fables" (Tit 1:14). "Profane, and old wives' fables" (Ti1 4:7; Ti2 4:4). genealogies--not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [ALFORD]. So TERTULLIAN [Against Valent”