Modern Age - Winter 2017 - 40

MODERN AGE

WINTER 2017

been believed in. . . . Thus with the fulfillment of all the prophecies
the Messiah has been proved forever" (282 [616]). That is what
gives tradition its ultimate authority. Tradition communicates and
hands down not simply a set of beliefs but a reality, the entirety
of the Christian mystery.11 By finding truth in sacred tradition,
Pascal shifts the center of philosophy from Descartes's "I think,"
the human Subject, to Christ, who is the uncreated and incarnate
Truth communicated to us in tradition.
The distinction between sacred tradition and traditions,
between the core of tradition and its historical accretions, makes
change-even very considerable change-possible. As Pieper
argues: "Certainly, a 'cultivation of tradition' that attaches itself to
a historically accidental external image of what has been handed
down becomes a positive hindrance to a real transmission of
what is truly worth conserving, which perhaps can occur only
under changed historical forms."12 This distinction between the
core of tradition and its nonessential historical expressions allows
us better to assess Pascal's place in the history of the relationship between reason and faith. Pascal, as we have seen, breaks
decisively with the tradition of premodern science grounded in
Aristotle's understanding of nature. But does he break with the
tradition of medieval theology or does he preserve the core of
that tradition in some new form?

M

edieval theology defines itself, in the terms of Augustine,
Anselm, and Aquinas, as "faith seeking understanding."
Theology begins from faith: its first principles are the articles of
faith. It then uses philosophy as its handmaiden better to understand what is already believed and held through faith. Pascal, on
the other hand, begins from experience, a philosophical begin40 				moder nagejour nal .com



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Modern Age - Winter 2017

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Contents
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Modern Age - Winter 2017 - Contents
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