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Ultimately, though, this is just Kant over Kierkegaard, isn't it? You have Kant, who argues that it is reason that ultimately reveals what is good, and by extension what is holy - reason is the mechanism by which one apprehends the divine. One problem with that is that one tends to fight shy of the actual line of rational inquiry through which one discovers the divine, because as soon as you actually lay it out the rational bases of one's understanding of the rational inevitability of, in this case, Roman Catholicism are open to critique or examination, and as we have already seen with the god-made/man-made, only incarnation of God and so on, one man's unassailable reason is another man's faith-based bug-out, and one hardly wants to stick one's head above that parapet - better to allude to the path of reason one followed without actually pacing it out.
Kierkegaard, of course, held a differing view - that there was no logical path to God, or rational means of encountering the divine. Instead, one had to accept that what one was about to believe could not be supported by fact or reason, but rather relied on a leap of faith - a step into the unknown. Personally, I rather like this argument, if only because it means one has to deal with less dodgy history overall, but I can also see why it may not currently be in vogue. |
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