Weighing Evidence and Logic in Decision Making
The concept of weighing evidence and logic in decision making is rooted in the understanding that faith and reason are intertwined. According to Charles Hodge, "faith involves assent, and assent is conviction produced by evidence" [4]. This conviction is not limited to empirical or historical evidence but encompasses various forms of evidence suitable to the nature of the truth being considered.
In the process of decision making, the intellect plays a crucial role. Aquinas notes that a perfect judgment concerning anything cannot be formed unless all that pertains to that thing's nature be known [3]. This highlights the importance of comprehensive understanding in making informed decisions. The role of reason is not only to evaluate evidence but also to judge the credibility of a revelation [6].
The biblical wisdom literature also underscores the significance of reason and wisdom in decision making. Ecclesiastes 7:26 speaks of seeking out wisdom and reason to understand the world and its complexities [1]. This pursuit of wisdom is not merely intellectual but is deeply connected to moral and spiritual discernment.
Different Christian traditions have approached the interplay between faith and reason in decision making with varying emphases. The Reformed tradition, as represented by Charles Hodge, emphasizes the role of reason in evaluating evidence and the credibility of revelation [4, 6]. The Catholic tradition, as seen in Aquinas, highlights the importance of intellect in forming judgments and the need for comprehensive understanding [2, 3].
The patristic tradition also valued reason and dialectics in understanding Scripture and making decisions. Augustine saw the science of reasoning as a valuable tool in interpreting Scripture, cautioning against the love of wrangling and the vanity of entrapping an adversary [5].
Sources
- Ecclesiastes “Ecclesiastes 7:26 (DRC) — I have surveyed all things with my mind, to know, and consider, and seek out wisdom and reason: and to know the wickedness of the fool, and the error of the imprudent:”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Injustice of a Judge, in Judging, Art. 2: Article: Whether it is lawful for a judge to pronounce judgment against the truth that he knows, on account of evidence to the contrary? I answer that, As stated above (Article [1]; Question [60], Articles [2],6) it is the duty of a judge to pronounce judgment in as much as he exercises public authority, wherefore his judgment should be based on information acquired by him, not from his knowledge as a private individual, but from what he knows as a public person. Now t”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), How the Soul While United to the Body Understands Corporeal Things beneath It, Art. 8: Article: Whether the judgment of the intellect is hindered through suspension of the sensitive powers? I answer that, As we have said above (Article [7]), our intellect's proper and proportionate object is the nature of a sensible thing. Now a perfect judgment concerning anything cannot be formed, unless all that pertains to that thing's nature be known; especially if that be ignored which is the term and end of judgment. Now the Philosopher says (De Coel. ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 20: supported. On this point it may be remarked, — 1. That as faith involves assent, and assent is conviction produced by evidence, it follows that faith without evidence is either irrational or impossible. 2. This evidence must be appropriate to the nature of the truth believed. Historical truth requires historical evidence; empirical truths, the testimony of experience; mathematical truth, mathematical evidence; moral truth, moral evidence; and “the things of the Spirit,” the demonstration of the Spirit. In many cases different kinds of evi”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 31.--USE OF DIALECTICS. OF FALLACIES. (part 1): 48. There remain those branches of knowledge which pertain not to the bodily senses, but to the intellect, among which the science of reasoning and that of number are the chief. The science of reasoning is of very great service in searching into and unravelling all sorts of questions that come up in Scripture, only in the use of it we must guard against the love of wrangling, and the childish vanity of entrapping an adversary. For there are many of what are called solphisms, inferen”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 20: the mind. This would be not only irrational, but impossible. B. Reason must judge of the Credibility of a Revelation . In the second place, it is the prerogative of reason to judge of the credibility of a revelation. The word “credible” is sometimes popularly used to mean, easy of belief, i.e., probable. In its proper sense, it is antithetical to incredible. The incredible is that which cannot be believed. The credible is that which can be believed. Nothing is incredible but the impossible. What may be, may be rationally ( i.e. , on adequ”