Navigating Truth in a Postmodern Culture
Truth, in a theological context, is often understood as conformity between intellect and reality, or between a statement and the actual state of affairs [5]. Augustine, for instance, frequently refers to God as Truth itself, a guiding presence that teaches what to avoid and what to desire [9]. This understanding of truth is foundational to Christian thought, even as its navigation becomes complex in various cultural landscapes.
The concept of truth has been a subject of extensive theological and philosophical inquiry. Thomas Aquinas, for example, articulated that truth primarily resides in the intellect, specifically in the act of composing and dividing, where the intellect forms a likeness of the thing known [5]. This "conformity of intellect and thing" is how truth is known [5]. Augustine similarly emphasized that truth is not merely an abstract concept but is deeply intertwined with divine revelation and personal experience [9, 11]. He noted that even when one does not yet fully "see the truth," they can still discern what is false and what they seek [11].
In the patristic era, there was a clear distinction drawn between philosophical speculation and divine truth. Lactantius argued that philosophers often deviated widely from truth, suggesting that true wisdom and knowledge of God were found not in human reasoning alone, but through a different path [8]. Cyprian similarly asserted that "custom without truth is the antiquity of error," emphasizing that truth must prevail over established practices if those practices are not aligned with it [10]. This highlights an early Christian understanding that truth is not relative or subject to human convention, but possesses an enduring and conquering quality [10].
The Reformed tradition, building on earlier understandings, also stressed the importance of divine teaching as the starting point for apprehending truth. John Calvin argued that "if true religion is to beam upon us, our principle must be, that it is necessary to begin with heavenly teaching" [7]. He contended that without this divine instruction, it is impossible for anyone to grasp even the smallest portion of right understanding [7]. This perspective underscores a reliance on revelation, particularly Scripture, as the primary instrument for discerning truth. Calvin, echoing Augustine, also acknowledged that faith often involves an "implicit" understanding, recognizing that many things remain hidden and that even the most perfected individual must continue to seek further illumination [4, 6]. Augustine's counsel, cited by Calvin, encouraged believers to "walk, advance, increase" in their understanding, recognizing that full comprehension may not be immediate [6].
The role of truth extends beyond intellectual assent to encompass moral and spiritual transformation. Charles Hodge, a prominent Old Princeton theologian, described how conviction of truth plays an essential part in the process of regeneration [2]. He explained that recognizing truth, along with a sense of sin, shame, and remorse, often precedes regeneration, while faith, joy, love, and other spiritual exercises follow it [2]. This demonstrates that truth is not merely an abstract concept to be debated, but a dynamic force that impacts the human soul and leads to spiritual renewal.
A recurring theme across various traditions is the caution against human wisdom and self-deception when seeking truth. Matthew Henry, a Nonconformist commentator, warned against being led astray by "pretenders to science and eloquence," or by a "show of deep learning" [1]. He suggested that an overestimation of human wisdom can lead to self-deception, advocating for "plain and pure Christianity" [1]. This echoes a broader theological concern that human intellect, if not properly guided, can obscure rather than reveal divine truth. Hodge also critiqued a method he termed "Dogmatism," which attempts to reconcile biblical doctrines with reason and rest their authority on rational evidence [3]. He argued that this approach often transmutes faith into mere knowledge, suggesting a potential pitfall in relying solely on human reason to validate spiritual truths [3].
The concept of truth also involves distinguishing between what is truly significant and what is merely a "prophetical signification" or a symbolic representation [12]. Augustine discussed how certain prophetic statements, though not literally true in their immediate form, become clear and true through their subsequent fulfillment [12]. This implies a nuanced understanding of truth, where not all expressions are to be taken at face value, but require careful interpretation and discernment, often through the lens of divine providence and historical unfolding [12].
Furthermore, the pursuit of truth is often presented as a journey of continuous learning and growth. Augustine, in his work on catechesis, emphasized the importance of "skillfully applied diligence" in expounding canonical Scriptures, highlighting the need for careful study and interpretation [13]. He also praised the "salutary modesty" of language found in the canonical Scriptures, suggesting that truth is often conveyed with humility rather than ostentation [13]. This reinforces the idea that approaching truth requires both intellectual effort and a humble disposition.
Sources
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 3:18: Here he prescribes humility, and a modest opinion of themselves, for the remedy of the irregularities in the church of Corinth, the divisions and contests among them: "Let no man deceive himself, Co1 3:18. Do not be led away from the truth and simplicity of the gospel by pretenders to science and eloquence, by a show of deep learning, or a flourish of words, by rabbis, orators, or philosophers." Note, We are in great danger of deceiving ourselves when we have too high an opinion of human wisdom and arts; plain and pure Christianity will be likely to be desp”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 139: regeneration in the limited sense of the word; and there is much that of necessity and (in the case of adults) immediately succeeds it. In all that thus precedes and follows, the truth has an important, in some 685 aspects, an essential part in the work. In most cases conviction of the truth, and of sin, a sense of shame, of remorse, of sorrow, and of anxiety, and longing desires after peace and security, precede the work of regeneration; and faith, joy, love, hope, gratitude, zeal, and other exercises follow it, in a greater or less deg”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 6: mankind. Conscience is not allowed to mutter in the presence of the lordly understanding. It is in the spirit of the same method that the old scholastic doctrine of realism is made the basis of the Scriptural doctrines of original sin and redemption. To this method the somewhat ambiguous term Dogmatism has been applied, because it attempts to reconcile the doctrines of Scripture with reason, and to rest their authority on rational evidence. The result of this method has always been to transmute, as far as it succeeded, faith into knowledge”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: Church: as if Scripture did not uniformly teach, that with faith understanding is conjoined. 4. We grant, indeed, that so long as we are pilgrims in the world faith is implicit, not only because as yet many things are hidden from us, but because, involved in the mists of error, we attain not to all. The highest wisdom, even of him who has attained the greatest perfection, is to go forward, and endeavor in a calm and teachable spirit to make further progress. Hence Paul exhorts believers to wait for further illumination in any matte”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Truth, Art. 2: Article: Whether truth resides only in the intellect composing and dividing? I answer that, As stated before, truth resides, in its primary aspect, in the intellect. Now since everything is true according as it has the form proper to its nature, the intellect, in so far as it is knowing, must be true, so far as it has the likeness of the thing known, this being its form, as knowing. For this reason truth is defined by the conformity of intellect and thing; and hence to know this conformity is to know truth. But in no way can”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 76: come into the way of faith,” says Augustine: “let us constantly adhere to it. It leads to the chambers of the king, in which are hidden all the treasures of wisdom and knowledge. For our Lord Jesus Christ did not speak invidiously to his great and most select disciples when he said, ‘I have yet many things to say unto you, but ye cannot bear them now,’ ( John 16:12 ). We must walk, advance, increase, that our hearts may be able to comprehend those things which they cannot now comprehend. But if the last day shall find us making pro”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 22: quam dispositiones ejus et voluntates adiremus, instrumentum adjecit literature,” &c. Hence it is not strange that those who are born in darkness become more and more hardened in their stupidity; because the vast majority instead of confining themselves within due bounds by listening with docility to the Word, exult in their own vanity. If true religion is to beam upon us, our principle must be, that it is necessary to begin with heavenly teaching, and that it is impossible for any man to obtain even the minutest portion of right a”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — CHAP. XXX.--THE CONCLUSION OF THE THINGS BEFORE SPOKEN; AND BY WHAT MEANS WE MUST PASS FROM THE VANITY OF THE PHILOSOPHERS TO TRUE WISDOM, AND THE KNOWLEDGE OF THE TRUE GOD, IN WHICH ALONE ARE VIRTUE (part 1): I have taught, as far as my humble talents permitted, that the philosophers held a course widely deviating from the truth. I perceive, however, how many things I have omitted, because it was not my province to enter into a disputation against philosophers. But it was necessary for me to make a digression to this subject”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. XL.--THE ONLY SAFE RESTING-PLACE FOR THE SOUL IS TO BE FOUND IN GOD.: 65. Where hast Thou not accompanied me, O Truth,' teaching me both what to avoid and what to desire, when I submitted to Thee what I could perceive of sublunary things, and asked Thy counsel ? With my external senses, as I could, I viewed the world, and noted the life which my body derives from me, and these my senses. Thence I advanced inwardly into the recesses of my memory,--the manifold rooms, wondrously full of multitudinous wealth; and I considered and was afraid, a”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TO POMPEY, AGAINST THE EPISTLE OF STEPHEN ABOUT THE BAPTISM OF HERETICS. (part 7): custom, which had crept in among some, to prevent the truth from prevailing and conquering; for custom without truth is the antiquity of error.(2) On which account, let us forsake the error and follow the truth, knowing that in Esdras also the truth conquers, as it is written: "Truth endureth and grows strong to eternity, and lives and prevails for ever and ever. With her there is no accepting of persons or distinctions; but what is just she does: nor in her judg”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — BOOK II. (part 30): to total forgetfulness ? For this very power of distinguishing, whereby the false suggestions made to time are repelled, is a certain part of recollection. A. So it seems. R. Such therefore do not yet see the truth yet they cannot be misled and deceived; and what they seek, they sufficiently know. But if any one should say that thou didst laugh a few days after thou wast born, thou wouldst not venture to say it was false: and if he were an authority worthy of credit, thou art ready, not, indeed, to remember, but to believe; for to”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — TO CONSENTIUS: AGAINST LYING. (part 27): are signified are not in truth things which are not, but which are, whether past or present or future, without doubt it is a true signification, and no lie. But it takes too long in the matter of this prophetical signification by stripping off the shell to search out all,3 wherein truth hath the palm, because as by being signified they were fore-announced, so by ensuing have they become clear. 25. Nor have I undertaken that in the present discourse, as it more pertains to thee, who hast laid open the hiding”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 8.--OF THE METHOD TO BE PURSUED IN CATECHISING THOSE WHO HAVE HAD A LIBERAL EDUCATION. (part 2): and of skillfully applied diligence on the part of these expounders;(3) and, in the case of the canonical Scriptures, commending above all the most salutary modesty (of language) displayed alongside their wonderful loftiness (of subject); while, in those other productions you notice, in accordance with the 291 characteristic faculty of each several writer, a style of a more sonorous and, as it were more rounded eloquence adapted to minds that are”