Chester L. Gillis

Chester Gillis

Amaturo Chair of Catholic Studies at Georgetown University.

"On Faith" panelist Chester Gillis is the Amaturo Chair of Catholic Studies at Georgetown University where he has served on the faculty since 1988. He was chair of the Department of Theology from 2001 to 2005. He holds degrees in philosophy and religious studies from the Catholic University of Louvain in Belgium and earned his Ph.D. at the University of Chicago. His research interests include comparative religion and contemporary Roman Catholicism. He is the author of "A Question of Final Belief: John Hick’s Pluralistic Theory of Salvation" (1989), "Pluralism: A New Paradigm for Theology" (1993), "Roman Catholicism in America" (1999), "Catholic Faith in America" (2003) and editor of "The Political Papacy" (2006). He is co-editor of the Columbia University series Religion and Politics. He is a Fellow in the Berkley Center for Religion, Peace, and World Affairs at Georgetown, and is the Director of Georgetown’s Program on the Church and Interreligious Dialogue. Close.

Chester Gillis

Amaturo Chair of Catholic Studies at Georgetown University.

"On Faith" panelist Chester Gillis is the Amaturo Chair of Catholic Studies at Georgetown University where he has served on the faculty since 1988. He was chair of the Department of Theology from 2001 to 2005. more »

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Blind Faith No Virtue

Questioning tenets or traditions should neither invalidate nor lessen faith.

The medieval theologian Anselm used the Latin term fides quaerens intellectum (faith seeking understanding) to underscore the importance of questioning faith. While some may consider “blind faith” a virtue, I think that it can be dangerous in that it may lead one to accept uncritically all manner of religious claims.

If one holds religious faith as a value, certainly, then, it is worth the effort to explore the rational ground(s) for one’s belief. This is not meant to imply that, in the end, religious belief is grounded exclusively in reason, but, rather, to claim that faith is not devoid of reason. Kierkegaard spoke of the possibility of a leap of faith, but that leap should only be made after one has marshaled all of the arguments for (and against) faith. Faith requires reason and reasons, but these are not enough in themselves to result in faith. One must also willingly move beyond the confines of reason in order to discover the divine.

The distinction between faith and knowledge remains an important one. Where the former (faith) may be based, at least in part, on the latter (knowledge), they are not to be considered, in the end, equal. Faith constitutes a risk because it is not based solely on reason, argument, or evidence. Questioning, however, is not extraneous to the experience of faith; it is critical to it.

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