Soren kierkegaard and the subject ivization of faith

Abstract

Faith and reason has been a perennial epistemic problem to scholars, philosophers, theologians and lay people. In the history of philosophy, the debate on faith and reason as the source of knowledge of truth and God has different dynamics. One of such dynamics is that expressed by Tertulian claiming that Jerusalem and Athens (faith and reason) have nothing to do with each other. Those people who subscribe to Tertulian's perspective of faith and reason like Kierkegaard hold that it is only faith that can take people to truth and God. Christian apologetics try to incorporate faith and reason but end up rendering reason subordinate to faith. On the other hand, Rationalists repudiate faith and exalts reason as the only path to truth and knowledge of God. Hegel particularly concluded that truth is rational in a dialectical manner. The rift between faith and reason has continued to be a perennial problem particularly in the religious and philosophical circles. The main problem is how faith and reason has been used over different periods. The crux of the matter over time is not only the importance of either faith or reason but, how each has been emphasized in relation to the other. The fideists argue that faith is subjective and because of their skepticism on reason, they underplay the value of reason. Historically, it is apparent that subject ivization of faith did not start with Kierkegaard but could be traced even far back beyond the time of Tertullian, a Church Father, who believed that philosophy was inspired by demons. Subject ivization as used by Kierkegaard means that knowledge is merely subjective, inward and that there is no external or objective test of truth other than personal experience. He calls people to the inwardness in knowing God and truth. Kierkegaard holds that, to arrive at truth and Knowledge of God one has to take a leap of faith based on personal experience. Based on the historical debate on faith and reason, this study critically presents Kierkegaard's subject ivization of faith and investigates whether Kierkegaard could be justified in underplaying reason in favor of subjective faith as the only acceptable means of knowing God and the truth. It is apparent that even though Kierkegaard underplayed reason, the study has proven that both faith and reason are equally important and they complement each other.