OF ONE BLOOD W.E. Wygant Jr. PhD
CHAPTER 1
INTRODUCTION
Faith is often defined as the holding of convictions in realms beyond the reach of final demonstration. But a deeper analysis of the faith experience forces the conclusion that the definition ought to also include the idea of thrusting out one's life upon those convictions as if they were surely true. In this light, faith may be said to consist of two essential ingredients: vision plus courage.
In considering faith, many people take into account only the first half of this definition. That is why it is often suspected that, as mankind advances, the place of faith in human life is most sensibly diminished. Accordingly, the medieval period has been customarily designed by many historians as the "age of Faith" [132, Durant-Durant, vol. IV, et passim] while the present age might be contrasted with it and called the "Age of Doubt." But a careful consideration of both these periods suggests that a legitimate question can be raised concerning the validity of these historical labels. Regarding the former of the two periods, one may be surprised when he considers a list of those questions in which the people did not believe. There is little historical evidence of a belief that the world would ever grow much better, that social abuses like political tyranny and slavery could be radically changed, that man could ever master nature by his inventions until her might forces were his servants, that war could be resisted, even abolished in time, and that human brotherhood could, in some fair degree, be established.
In none of these did the "Age of Faith" believe. Thus, one of the primary characteristics of the medieval period was, in a very direct sense, its lack of faith. It was, in reality, a static world, poor in any possibility except that of heaven. It pitiably lacked the most certain characteristics of vital, virile faith as it was earlier fully defined: The open mind eager for new truth, plus vigorous life seeking new horizons.
The "Age of Doubt," the present age, is sometimes described as a period of unbelief and pessimism, a time when views which were once adhered to are rejected and denied. But, when one studies an overview of the twentieth century, one can discern a general active movement which has two aspects.
The first is characterized by free critical inquiry; it is a courageous move into the unknown. In its early years, the period activated many movements directed towards man's betterment. True, many of these attempts missed the mark that was intended, others failed outright, but one must not fail to recognize in those attempts man's striving for a better world as he then understood that goal. That period also saw an increase of scientific investigation in numerous areas including the development of the nuclear age. Clearly, this part of the first aspect of man's thrust into the unknown was mostly forward and positive.
But, when this situation is studied at close range and in some detail, one notes some problems. He comes to recognize that, with the rise of scientific knowledge, there developed a belief which tended to create a gulf between science and religion, or speaking in broader terms, between matter and spirit. Each of these was seen by the other (in its most extreme interpretation) as entirely separate entities. The scientist came to accept as real only that which he could experience through his senses, deal with rationally or subject to empirical tests. The spiritualist, on the other hand, tended to separate himself from the material world which he regarded as evil or at least having little to contribute to his search for a deeper spiritual life. And there, mankind seemed to stand. That which obstinately resists all change becomes petrified, and a rigidity seemed to be the tenor of the situation. But, this rigidity had two unusual characteristics: a skepticism and a nihilism which had a shocking impact. Because of this the search of both science and religion has become so demanding that the boundaries separating the materialistic and spiritual worlds are becoming less distinct. A healing catharsis is underway, and it is a sorely needed ingredient in man's experience.
There seems to be a similar thrust in the area of religion as well. A national magazine published a survey which indicated more people were now admitting to the practice of prayer, while others claimed a new conviction concerning the value of prayer.
There also appears to be an increased interest in cults. Even though the goals and motives of some of these organizations are questionable, the devotee chooses to join his or her particular group because it is believed that the needs this individual experiences in his life will be fulfilled in this group.
The second aspect of man's search involves some negative actions which developed in the latter part of this century. In many of our cities today, drive-by shootings occur; guns are carried in the public schools. Several different categories of crimes have increased in frequency and dangerous street drugs are in rather common use. Children are having babies, standards that were once generally acceptable are now ignored. This is believed to be a movement of search for such things as meaning in life, a sense of value, personhood and fulfillment, albeit a perverse one - a search for something where it is not - but it is a search even though in some cases the search ends in death or disillusionment.
Both aspects of this search are difficult, for both present problems, and life is essentially a movement into something unknown. Life always has, and it always will demand both insight and valor. No one can live fully without vision to see as true what as yet he cannot prove. Neither can he live without courage to act on the basis of his insight. In order to live fully, one must have both insight and daring. It is not the just who live by faith, for lacking it, there is no real life anywhere. These are the main ingredients that individuals must learn to find and use if any life search is to bear positive fruit. There is evidence of some progress in this regard. Man is beginning to recognize that faith is not just blind belief in something that cannot for the moment be tested; faith is coming to also include the idea of trust in the ultimate certainty which undergirds all life.
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