REVIEWER

From an existential approach, faith is the commitment of human freedom manifested in

action. Faith in the Christian God is a unique relationship best described using the following
paradoxical characteristics: (a) a gift yet our doing, (b) an act yet a process, (c) certain yet
obscure, (d) reasonable yet beyond natural reason, (e) free yet morally obliging, (f)
personal yet communal/ecclesial. The conversion account of St. Ignatius of Loyola
illustrates these paradoxes and the complexities of people’s coming-to faith.

I. Faith as a commitment of human freedom manifested in action

A. Engages all of the human’s energies; “It takes the form of an engagement of
all human being’s energies and powers,” (Haight)
B. Central and centering; evolves deep within
1. You grow; this is a result of faith manifesting in one’s actions
2. “Faith is central and centering: central because it emerges out of the
center of one’s free being; centering because it unifies, integrates, and
holds together all the aspects of the personality,” said Haight
C. Passive and active dimensions
1. “Faith is being grasped by an ultimate concern,” said Haight.
2. Actions have to reflect this
a) “Freedom is not really freedom unless it passes into act,” said
Haight
b) “The full reality of freedom consists in action,” said Haight
II. Christian Faith: Unique relationship with God
A. Starting point is Revelation
1. Revelation is God’s self-communication and self-gift
2. Goal of revelation is a relationship or friendship between God and
man
B. There has to be recognition and free acceptance of God’s offer
III. Paradoxes
A. A gift yet our doing
1. Gift
 a) To bring about a deep understanding of revelation, the Holy
Spirit constantly brings faith to completion by His gifts (Dei
Verbum 5)
b) “It is a gift because “No one can come to me,” Jesus said, “unless
the Father who sent me draws him” (Jn 6:44)” (CFC 149, p. 40)
c) It “...is not merely our own doing.” (CFC 149, p.40)
d) Our faith is dependent on God
(1) God’s gift of revelation throughout salvation history
(2) Holy Spirit’s grace for “... interior illumination and
inspiration…” (CFC 149, p.40)
2. Our doing
a) The very act of responding comes with grace, but those graces
and the “... “gift” of faith demands our free cooperation with
others.” (CFC 150, p. 40)
b) Involves “... listening to the word of God... [and] discerning
God’s presence… in our lives…” (CFC 150, p.40)
B. An act yet a process
1. Act
a) Faith is a “... particular act…” (CFC 148, p. 39)
b) People make the choice to come to or have faith
2. Process
a) People continue to commit to their faith
b) “... faith in Christ… is an enduring way of life within the
Christian community, the Church.” (CFC 148, p. 40)
c) “Faith as “following Christ” must be gradually and
perseveringly developed…” (CFC 148, p. 40)
C. Certain yet obscure
1. Certain
a) Based on personal experience
 b) “Faith is certain because it rests on God who reveals Himself in
the person of Jesus Christ, present to us in His Spirit.” (CFC
144, p.39)
c) Faith is our “... personally committed loving knowledge based
on the convincing signs of God revealing Himself in Jesus
Christ, and present to us in His Church…” (CFC 144, p.39)
2. Obscure
a) Not everything is clear and obvious
b) Not provable by science, and God “... can never be reduced to
[this]...” (CFC 145, p. 39)
c) Humans still can't fully grasp the idea of God because “... He is
always more than we can ever fully comprehend.” (CFC 145,
p.39)
D. Reasonable yet beyond natural reason
1. Reasonable
a) There has to be internal logic
b) The use of the mind/reason to seek the truth in faith
c) “Christian Faith is in no conflict with our reason. On the
contrary, only rational creatures can believe.” (CFC 147, p. 39)
2. Beyond natural reason
a) People move forward through grace and still need divine
assistance, not through all our efforts
b) The object of faith is transcendental
c) “... faith itself is a grace that enlightens our minds.” (CFC 147,
p.39)
3. Note: We find signs in reality to convince that faith is real.
E. Free yet morally obliging
1. Free
a) People are not forced to have faith
b) “Faith is a free response. No one, not even God, forces us to
believe.” (CFC 146, p.39)
 2. Morally obliging
a) Obligation due to relationship influences
b) We have freedom yet not absolute due to our morality
F. Personal yet communal/ecclesial
1. Personal
a) Christ comes personally to each of us in the Sacraments
b) We received the grace when we were baptized and we grow in
faith through Confirmation and Eucharist
2. Communal/ecclesial
a) Bond among like-minded people
b) Faith is not private and is shared among the Christian
community
c) “Faith is never just something private or individualistic, but a
sharing in the Christian community’s faith.” (CFC 153, p. 41)
IV. St. Ignatius’ conversion account with regards to paradoxes and complexities
A. A gift yet our doing
1. Gift = faith is God’s self-gift/self-revelation to us
2. Our doing = he responded to God’s self-gift by being converted into
the faith
B. An act yet a process
1. Act = his initial conversion was an act of faith
2. Process = his faith carried on for the rest of his life wherein he
pursued a deeper relationship with God to strengthen his faith
C. Certain yet obscure
1. Certain = God revealed himself through Scripture and the books that
Ignatius read which were Life of Saints and Life of Jesus Christ
2. Obscure = His feelings of doubt and hesitation went away once he
confessed more for he was certain that God had forgiven him.
D. Reasonable yet beyond natural reason
1. Reasonable = The creation of the Spiritual Exercises as a means of
prayer and way to try to understand God better
 2. Beyond natural reason = The mystical experiences he experienced
served as tests on whether he would still believe in God or not
E. Free yet morally obliging
1. Free = he responded to revelation with faith on his own volition
2. Morally obliging = he still had free will but chose to give up his vices
and tried to live a life pleasing to the Lord (religious practices etc)
F. Personal yet communal/ecclesial
1. Personal = he had his own relationship with God
2. Communal = he shared the gospel with those willing to listen so that
they could also foster a relationship with God