En torno a la noción de credibilidad

• Autores: Andrés Rodríguez Resina
• Localización: Revista catalana de teología, ISSN 0210-5551, Vol. 7, Nº. 1-2, 1982, págs. 303-366
• Idioma: español
• Enlaces
  • Texto completo
• Resumen

  • The first part of this article points out the convergence of a double rational process in regard to the acceptance of Faith. On the one hand seeing reasons for believing, thus leading to acceptance, and on the other hand the rational justification of acceptance itself for valid reasons in the presence of reason. By an analytical conception, (such as that of P. Gardeil, for example,) the former process is consolidated like a quod moment in the origin of the act of Faith. The credibility of Faith is conceived as a series of arguments and motives expressed intellectually and which, precisely because of being expressed, form a rational preparation for acceptance. Moreover this consolidation is so consistent that it can give place to an acceptance of natural or human faith, prior to the final acceptance of supernatural Faith. The new theory of P. Rousselot takes as its starting point a critical analysis of the weak points of the conception expressed above: the minor character of the rationality of Faith, the inconsistency of the so called respective truth, etc. All this opposes a fundamentally synthetic conception. The light of Faith, considered as being perceived and not as a newly expressed fact, can effect a synthesis of signs and motives of credibility that would not acquire its true value were it not for the light of acceptance that was ordained. To perceive the connection and to give acceptance is one and the same thing, because credibility is not a state or an intellectual moment with its own consistency, prior to the act of Faith. It is an aspect of itself, distinguishable by reflection but identified by the living reality of the act. Thus, the credibility of Faith lies in seeing the connection between some signs by means of a supernatural vision of the world, and the justification of this vision by means of those signs. Consequently a hiatus exists between the natural and the supernatural, insur- mountable from purely rational points of view. Rousselot tries to overcome it, according to his theory, not as gratuitous aid that comes along to crown a rational effort, but as a benefaction that is a truly sympathetic manifestation of comprehension with God, his truth and supreme goodness. The natural coexistance oi comprehension with Being defines the scope of natural congnoscibility; the naturalization of grace given comprehension defines the scope of awareness of Faith. The awareness reflecting the joining of the two levels, only possible with Faith, constitutes the unique credibility of supernatural Faith.