The question was posed here: Can Faith Ever Be Rational?
Rational: agreeable to reason; reasonable; sensible; having or exercising reason, sound judgment, or good sense; of, pertaining to, or constituting reasoning powers: the rational faculty.
Faith: confidence or trust in a person or thing; belief that is not based on proof or evidence; belief in God or in the doctrines or teachings of religion.
Let’s get the equivocating use of the term faith as trust out of the way first, which is what the cited Buchak paper gets into with:
Buchak characterizes faith as a commitment to acting as if some claim is true without first needing to examine additional evidence that could potentially bear on the claim.
Oh, you mean like the terrorists that act in the name of some faith, before actually checking if the foundation of their faith is supported by evidence? Right.
Trust can be rational. Trust is something you learn, as when you learn to trust your spouse. You can be wrong, or, you could be right but later turn out to be wrong because your spouse was trustworthy for some time but then changed.
And we cannot fact-check everything for ourselves. Indeed part of the scientific method works because we cannot rely on our personal fact-checking all the time, because we have biases, and fallible senses, and fallible reasoning capacity. So, when experiments are carried out and reported we come to trust a particular scientific claim. Or we come not to trust it. Either way we adapt our trust according to how the claims stand up to scrutiny. We do not trust blindly and unconditionally, but carefully, with experience.
We can come to trust a source, a scientists, an establishment, which becomes an authority – but this must always be tempered by the possibility of error or fraud, and so in turn we come to trust the other scientists who check the source. Trust in sources can be lost – and sometimes is dramatically lost, when some scientists turns out to have been fraudulent in many of his published papers. This loss of trust can be inconvenient in science. It can even be catastrophic, as when the Soviet Union put their trust in Trofim Lysenko – and it would not be unreasonable to call this an example of blind faith rather than trust.
So this isn’t a universal locked-in trust. Trust can be revoked, if evidence comes to light that that suggests we should give up that trust.
We tend to trust doctors, because we know they are well trained professionals that dedicated to maintaining or improving our wellbeing. But we can lose trust in doctors when they fail us. They are fallible humans, and so even the very best intentioned of them can make mistakes. It is unfair to have unconditional faith in doctors. They should generally be trusted, but with caution befitting of your own concern for your own wellbeing. If you have a minor ailment, trust them by all means. If it’s a life and death decision, ask for a second opinion.
So, generally, “I trust my doctor”, is a pretty reasonable and rational statement. But to be more accurate it should be stated as, “I trust my doctor, to a degree, and cautiously, being ready to adapt my trust in the face of my experiences with my doctor.” This is quite rational.
What about when a religious person says something like, “I trust the Lord Jesus.” Isn’t that the same kind of trust? The use of the word trust here is misleading. It’s the faith that has brought this believer to suppose there is actually a Jesus to trust that is the issue. If Christianity were true in all its claims then it would be rational to trust Jesus, until such time that Jesus lets you down – which of course according to the fairy tale wouldn’t happen.
A similar statement to “I trust the Lord Jesus,” is “I trust in the Lord Jesus,” and when phrased like that we start to see the way in which simple rational trust in the character of a reliable person is morphing into the faith in both the character and the existence of a divine person. This is how religious rhetoric dupes people. Vagueness, equivocation, duplicity are the tools of religious rhetoric.
When the question, is it rational, is asked of faith, the method by which a belief is maintained, then no, faith is not rational at all. Faith is the antithesis of rationality. Faith is what you use when you want to believe something, or are otherwise driven to hold a belief, when there is no reason or evidence to support the belief. And faith can result in belief in spite of counter evidence and reason.
When the question is asked it may be asked of faith, the system of belief, such as Christianity or Islam. So, can Christianity be rational? Can Islam be rational? Well, they can contain elements of reason, rationality, in the arguments put forward to support them, but that does not make them consequentially rational.
It is not necessarily important how the belief is first acquired. For example, it might be that someone who starts to examine a belief is persuaded by some arguments for it. When examined thoroughly the arguments may not be at all persuasive. But it would be unfair to say that someone new to the belief or someone who has not examined it well, is acting without reason, being irrational, just because they are persuaded by a poor argument.
Many Christians may be persuaded by the arguments of someone like C. S. Lewis, or William Lane Craig, or Alvin Plantinga.
The problem for someone first persuaded by these conjurors of religious apologetics arises when they become so convinced that they stop using reason and turn to faith as the final arbiter of what they believe.
Often the arguments of the apologists contain assertions that one should use faith. The trouble is that once you do resort to faith your reasoning capacity has become limited, because faith is always supposed to override, surmount, be better than reason. This is what religions rely on. This is how they lock people in, by first infecting them and then making them resistant to reason. Religions are viral, in that the persuasively rhetorical story is coughed up verbatim in order to infect others.
The basic lock-in rhetoric can be summarised by the following Simplified Bible claims, that represents how holy books work.
This book contains the true and inerrant word of God.
God requires that you have faith in Him, and in his words as contained in this book.
When your belief is challenged by reason and evidence, this is the work of Satan tempting you, so beware, and maintain your faith.
Of course the intelligent faithful would not usually be conned by such a simplistic book. All the elaborate stories of holy books are constructed so as to be persuasive, much more persuasive than this. They are appealing to believers, in that the nice stories suck them in, with all the hope and promise, but they also add threats of damnation just to make sure you prefer the warm and cosy message. Clever carrot and stick rhetoric. They have had thousands of years to hone their persuasive books.
But the logic of the above simplified holy book is not much different than this:
This book was written by a truthful person and not a liar, honest.
Believe anything the author of this book tells you.
When your belief is challenged by someone using reason and evidence, then that is the work of a liar tempting you, so beware, and maintain your faith in this trutheful book and its truthful author.
So, a liar has written a book in in a way that tries to lock you in. It uses these components:
- The author claims to be honest, or or claims to be revealing words provided by an honest entiry (an imaginary God).
- The book claims that the book is true and that the liar is honest.
- It also warns you of naysayers, stating in fact that the naysayers are the liars.
So, if another person comes along and says, “I know the guy that wrote that. He’s a liar, and has written that book to con you, to control you.” Well, your Liar’s Bible has a defence for that. All it requires of you is to believe the book, and of course believe its claims about the liar that wrote it.
See how simple holy books are, when you strip away all the pretty words and stories.
Even if you are intelligent and capable of understanding reason you can still be taken in by religion, by the simple presupposition that God exists, and his requirement that you have faith in his existence, and in his word.
There is no logical reason for supposing anything exists that we cannot experience directly or test for in some way. There are simply too many things that don’t exist, that I think even a religious believer would see that it would be irrational to believe them just by presupposing them: fairies, ghosts, aliens probing you neighbour, pink elephants, flying pigs, Christianity, Islam, Hinduism, Mormonism, Scientology, Russell’s Teapot, The Flying Spaghetti Monster, perpetual motion, astrology, homeopathy, … the list is endless. It would be nonsense to start presupposing all these are true, or having faith that they are true. The natural course of events for humans is to accept on trust something that is quite ordinary, but to ask for evidence and reason to support the claims about these more extraordinary other beliefs.
This isn’t a scepticism reserved for the supernatural and spiritual. Scientists are sceptical about new scientific claims, even ones that have later shown to be correct according to the evidence. Scepticism is the default mode of thought in science. In religion scepticism is anathema, and faith is what is asked for, expected.
For a believer of some religion, or homeopathy, or astrology, their particular belief becomes untouchable because they have faith in it – and yet other examples of these unevidenced beliefs they continue to dismiss as untrue and irrational. The really gullible can indeed take on more than one such belief – so some Christians also fall for homeopathy, for example. But on the whole it seems to be no trouble at all for a believer to have faith in their belief, while denying other beliefs that are just as poorly supported by evidence and reason.
So Christians, for example, are not generally Muslims, because Christians believe in the divinity of Jesus while Muslims think he was a mortal prophet. This is usually a deal breaker, and only faith allows a believer to hold one while rejecting the other – because the reason and evidence for both Christianity and Islam is roughly equally bad.
Without the history of tradition and the equivocating vague and duplicitous religious language I don’t think holy books would be so persuasive. Of course many modern believers have had to change the way they think about their holy books – well at least that’s generally true for Christians, while Muslims are more likely to insist on the inerrancy of the Qur’an. Unless you’re a Young Earth Creationist Christian you have to accept these days that the Bible is not the inerrant word of God. At best it’s a human interpretation of the revelations it is supposed to contain. Some modern theists have almost squirrelled God away out of critical reach, making their Christianity virtually atheistic Humanism – which then raises the question of what they actually have faith in, and why they continue to put such store in a book like the Bible.
What idiot presented with the Liar’s Bible would be taken in by it? You would have to presuppose it was written by an honest person, and when sceptics pointed out the potential flaw in that presupposition you would have to resort to the faith the book prescribes in order to continue to believe it.
This is the folly of faith. It is not rational but irrational. It is dangerous.
Dangerous? Really? The nice young Vicar at church on Sunday is dangerous?
Well, no, but that says more about him as a person, a normal human, rather than anything about his religion. It’s a remarkably happy state of affairs for many of us living currently that the religions are generally supported by nice people. That he, the nice believer, relies on faith is the problem: faith, the enabler of dangerous beliefs and practices.
The very same faith that the nice Vicar uses is also the same type of faith that religious extremists use to explain why they do the terrible things they do. A nice Vicar might appeal to all sorts of rational explanations as to why the nasty extremist is wrong to blow up buildings and people in the name of his God, to oppress women, to kill apostates and homosexuals, to beat rape victims; but the extremist only has to appeal to his faith, his conviction that this is what his God commands, and the mild mannered Vicar is stumped. Reason and evidence don’t come into that debate, because for both of them faith trumps reason and evidence. The Vicar may appeal to reason and evidence to explain how bad terrorism is, but the extremist can ignore such an appeal to reason, because the fundamentalist can appeal to his faith, his conviction in what he believes, a conviction which is no less impressive to him than the love of Jesus is to the Vicar.
No. Religious faith is not rational. It’s pretending really hard …