Letter 235: 1. Which is first in order, knowledge or faith? I reply that generally, in the case of disciples, faith precedes knowledge.

You ask: which comes first, knowledge or faith? In general, for disciples, faith precedes knowledge. But if someone argues that knowledge comes first, I have no quarrel with that -- so long as we are talking about knowledge within the bounds of human comprehension. Consider how we learn the alphabet: first we believe that the letter "a" is what our teacher says it is. Then we learn the shapes and sounds. Only at the end do we grasp the full meaning. In our belief about God, the same progression applies. First comes the conviction that God exists -- and this we gather from His works. We perceive His wisdom, His goodness, and all His invisible attributes from the created world, and so we know Him. We accept Him as our Lord, since God is the Creator of the whole world and we are part of it. This knowledge leads to faith, and faith to worship. But the word "knowledge" has many meanings, and people who enjoy tripping up simpler minds -- like jugglers who make balls vanish before your eyes -- exploit this ambiguity. Knowledge can concern what a thing is, its number, its size, its power, its mode of existence, the time of its origin, or its essence. Our opponents lump all these together in a single question. If we admit that we "know" God, they immediately demand knowledge of His essence. If we hesitate, they brand us as impious. My position is this: I know what is knowable of God, and I know what lies beyond my comprehension. If you ask me whether I know what sand is, and I say yes, it would be absurd for you to then demand that I tell you the exact number of grains. Your first question was about the nature of sand; your second, unfair demand was about its quantity. The same sleight of hand is at work here. It is as though someone asked: "Do you know Timothy?" And when you said yes, they replied: "Then tell me Timothy's essential nature." But of course I both know Timothy and do not know Timothy -- not in the same way or to the same degree. I know him by his appearance, his character, his actions. I do not claim to know his innermost essence. In the same way, I know God -- truly, genuinely -- through His works, His attributes, and His revelation. That I do not comprehend His essence does not make my knowledge false. It makes it honest.

ST. BASIL OF CAESAREA To the same, in answer to another question. 1. Which is first in order, knowledge or faith? I reply that generally, in the case of disciples, faith precedes knowledge. But, in our teaching, if any one asserts knowledge to come before faith, I make no objection ; understanding knowledge so far as is within the bounds of human comprehension. In our lessons we must first believe that the letter a is said to us; then we learn the characters and their pronunciation, and last of all we get the distinct idea of the force of the letter. But in our belief about God, first comes the idea that God is. This we gather from His works. For, as we perceive His wisdom, His goodness, and all His invisible things from the creation of the world, so we know Him. So, too, we accept Him as our Lord. For since God is the Creator of the whole world, and we are a part of the world, God is our Creator. This knowledge is followed by faith, and this faith by worship. 2. But the word knowledge has many meanings, and so those who make sport of simpler minds, and like to make themselves remarkable by astounding statements (just like jugglers who get the balls out of sight before men's very eyes), hastily included everything in their general enquiry. Knowledge, I say, has a very wide application, and knowledge may be got of what a thing is, by number, by bulk, by force, by its mode of existence, by the period of its generation, by its essence. When then our opponents include the whole in their question, if they catch us in the confession that we know, they straightway demand from us knowledge of the essence; if, on the contrary, they see us cautious as to making any assertion on the subject, they affix on us the stigma of impiety. I, however, confess that I know what is knowable of God, and that I know what it is which is beyond my comprehension. So if you ask me if I know what sand is, and I reply that I do, you will obviously be slandering me, if you straightway ask me the number of the sand; inasmuch as your first enquiry bore only on the form of sand, while your second unfair objection bore upon its number. The quibble is just as though any one were to say, Do you know Timothy? Oh, if you know Timothy you know his nature. Since you have acknowledged that you know Timothy, give me an account of Timothy's nature. Yes; but I at the same time both know and do not know Timothy, though not in the same way and in the same degree. It is not that I do not know in the same way in which I do know; but I know in one way and am ignorant in one way. I know him according to his form and other properties; but I am ignorant of his essence. Indeed, in this way too, I both know, and am ignorant of, myself. I know indeed who I am, but, so far as I am ignorant of my essence I do not know myself. 3. Let them tell me in what sense Paul says, Now we know in part; 1 Corinthians 13:9 do we know His essence in part, as knowing parts of His essence? No. This is absurd; for God is without parts. But do we know the whole essence? How then When that which is perfect has come, then that which is in part shall be done away. 1 Corinthians 13:10 Why are idolaters found fault with? Is it not because they knew God and did not honour Him as God? Why are the foolish Galatians Galatians 3:1 reproached by Paul in the words, After that you have known God, or rather are known of God, how turn ye again to the weak and beggarly elements? Galatians 4:9 How was God known in Jewry? Was it because in Jewry it was known what His essence is? The ox, it is said, knows his owner. Isaiah 1:3 According to your argument the ox knows his lord's essence. And the ass his master's crib. Isaiah 1:3 So the ass knows the essence of the crib, but Israel does not know me. So, according to you, Israel is found fault with for not knowing what the essence of God is. Pour out your wrath upon the heathen that have not known you, that is, who have not comprehended your essence. But, I repeat, knowledge is manifold — it involves perception of our Creator, recognition of His wonderful works, observance of His commandments and intimate communion with Him. All this they thrust on one side and force knowledge into one single meaning, the contemplation of God's essence. You shall put them, it is said, before the testimony and I shall be known of you thence. Is the term, I shall be known of you, instead of, I will reveal my essence? The Lord knows them that are his. 2 Timothy 2:19 Does He know the essence of them that are His, but is ignorant of the essence of those who disobey Him? Adam knew his wife. Genesis 4:1 Did he know her essence? It is said of Rebekah She was a virgin, neither had any man known her, Genesis 24:16 and How shall this be seeing I know not a man? Luke 1:34 Did no man know Rebekah's essence? Does Mary mean I do not know the essence of any man? Is it not the custom of Scripture to use the word know of nuptial embraces? The statement that God shall be known from the mercy seat means that He will be known to His worshippers. And the Lord knows them that are His, means that on account of their good works He receives them into intimate communion with Him.

[Πρός: Τῷ αὐτῷ πρὸς ἄλλο ἐρώτημα.] Τί πρότερον, ἡ γνῶσις, ἢ ἡ πίστις; ἡμεῖς δὲ λέγομεν, ὅτι καθόλου μὲν ἐπὶ τῶν μαθημάτων πίστις γνώσεως προηγεῖται, ἐπὶ δὲ τοῦ καθʼ ἡμᾶς λόγου, κἂν λέγῃ τις προκατάρχειν τὴν γνῶσιν τῆς πίστεως, οὐ διαφερόμεθα, γνῶσιν μέντοι τὴν τῇ ἀνθρωπίνῃ καταλήψει σύμμετρον. ἐπὶ μὲν γὰρ τῶν μαθημάτων πιστεῦσαι δεῖ πρῶτον, ὅτι ἄλφα λέγεται, καὶ μαθόντα τοὺς χαρακτῆρας καὶ τὴν ἐκφώνησιν, ὕστερον λαβεῖν καὶ τὴν ἀκριβῆ κατανόησιν τῆς δυνάμεως τοῦ στοιχείου. ἐν δὲ τῇ περὶ Θεοῦ πίστει ἡγεῖται μὲν ἡ ἔννοια ἡ περὶ τοῦ ὅτι ἐστὶ Θεός, ταύτην δὲ ἐκ τῶν δημιουργημάτων συνάγομεν. σοφὸν γάρ, καὶ δυνατόν, καὶ ἀγαθόν, καὶ πάντα αὐτοῦ τὰ ἀόρατα ἀπὸ τῆς τοῦ κόσμου κτίσεως νοοῦτες ἐπιγινώσκομεν. οὕτω δὴ καὶ Δεσπότην ἑαυτῶν αὐτὸν καταδεχόμεθα. ἐπειδὴ γὰρ παντὸς μὲν τοῦ κόσμου δημιουργὸς ὁ Θεός, μέρος δὲ κόσμου ἡμεῖς, καὶ ἡμῶν ἄρα δημιουργὸς ὁ Θεός. ταύτῃ δὲ τῇ γνώσει ἡ πίστις ἀκολουθεῖ, καὶ τῇ τοιαύτῃ πίστει ἡ προσκύνησις. Νῦν δὲ ἐπειδὴ πολύσημόν ἐστι τὸ τῆς γνώσεως ὄνομα, οἱ καταπαίζοντες τῶν ἀκεραιοτέρων, καὶ ὁμοίως ἐπιδεικνύμενοι τοῖς παραδόξοις, ὡς οἱ ἐν τοῖς θεάτροις ἐν ταῖς πάντων ὄψεσι τὰς ψήφους κλέπτοντες, τῇ ἐρωτήσει τοῦ καθόλου τὸ πᾶν συναρπάζουσιν. ἐπειδὴ γὰρ τὸ τῆς γνώσεως ὄνομα ἐπὶ πολὺ διαβαίνει, καὶ γνωστόν τί ἐστι, τὸ μὲν κατὰ ἀριθμόν, τὸ δὲ κατὰ μέγεθος, τὸ δὲ κατὰ δύναμιν, τὸ δὲ κατὰ τὸν τρόπον τῆς ὑπάρξεως, τὸ δὲ κατὰ τὸν χρόνον τῆς γεννήσεως, τὸ δὲ κατʼ οὐσίαν, οὗτοι ἐν ἐρωτήματι τὸ ὅλον παραλαμβάνοντες, ἐὰν μὲν λάβωσιν ἡμᾶς ὁμολογοῦντας ὅτι γινώσκομεν, ἀπαιτοῦσιν ἡμῖν τῆς οὐσίας τὴν εἴδησιν· ἐὰν δὲ ἴδωσιν ἡμᾶς εὐλαβουμένους πρὸς τὴν ἀπόφασιν, περιτρέπουσιν ἡμῖν τῆς ἀσεβείας τὸ ὄνειδος. ἀλλʼ ἡμεῖς εἰδέναι μὲν ὁμολογοῦμεν τὸ γνωστὸν τοῦ Θεοῦ, εἰδέναι δέ τι πάλιν ὃ ἐκφεύγει ἡμῶν τὴν κατάληψιν ἀδύνατον. ὡς οὖν ἐάν με ἐρωτήσῃς, εἰ οἶδα, τί ἐστιν ἄμμος, κἂν ἀποκρίνωμαι, ὅτι ἐπίσταμαι, συκοφαντήσεις προδηλως, ἐὰν εὐθὺς καὶ τὸν ἀριθμὸν αὐτῆς ἀπαιτήσῃς, διότι ἡ μὲν πρώτη σου ἐρώτησις πρὸς τὸ εἶδος ἔφερε τῆς ἄμμου, ἡ δὲ δευτέρα, συκοφαντία, περὶ τὸν ἀριθμὸν αὐτῆς περιετράπη. ὅμοιόν ἐστι τοῦτο τὸ σόφισμα τῷ λέγοντι· Οἶδας Τιμόθεον; Οὐκοῦν ἐὰν Τιμόθεον οἶδας, οἶδας αὐτοῦ καὶ τὴν φύσιν, ἀλλὰ μὴν ὡμολόγησας εἰδέναι Τιμόθεον, ἀπόδος τοίνυν ἡμῖν τὸν λόγον τῆς Τιμόθεου φύσεως. ἐγὼ δὲ καὶ οἶδα Τιμόθεον, καὶ οὐκ οἶδα, οὐ μὴν κατὰ ταὐτὸν καὶ ἐν τῷ αὐτῷ. οὐ γὰρ καθʼ ὃ οἶδα, κατὰ τοῦτο καὶ οὐκ οἶδα, ἀλλὰ κατʼ ἄλλο μὲν οἶδα, κατʼ ἄλλο δὲ ἀγνοῶ. οἶδα μὲν γὰρ αὐτὸν κατὰ τὸν χαρακτῆρα καὶ τὰ λοιπὰ ἰδιώματα, ἀγνοῶ δὲ αὐτοῦ τὴν οὐσίαν. ἐπεὶ καὶ ἐμαυτὸν οὕτω τούτῳ τῷ λόγῳ καὶ οἶδα καὶ ἀγνοῶ. οἶδα μὲν γὰρ ἐμαυτὸν ὅστις εἰμί, οὐκ οἶδα δὲ καθὸ τὴν οὐσίαν μου ἀγνοῶ. Ἐπεὶ ἐξηγησάσθωσαν ἡμῖν, πῶς εἶπεν ὁ Παῦλος, ὅτι Νῦν μὲν ἐκ μέρους γινώσκομεν. ἆρα ἐκ μέρους τὴν οὐσίαν αὐτοῦ γινώσκομεν, οἱονεὶ μέρη τῆς οὐσίας αὐτοῦ γινώσκομεν; ἀλλʼ ἄτοπον, ἀμερὴς γὰρ ὁ Θεός. ἀλλʼ ὅλην αὐτὴν γινώσκομεν; πῶς οὖν, Ὅταν ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται; οἱ δὲ εἰδωλολάτραι τί ἐγκαλοῦνται; οὐχ ὅτι γνόντες τὸν Θεόν, οὐχ ὡς Θεὸν ἐδόξασαν; ἢ Γαλάται δὲ οἱ ἀνόητοι ὑπὸ τοῦ Παύλου διὰ τί ὀνειδίζονται, λέγοντος· Νυνὶ δὲ γνόντες τὸν Θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα; γνωστὸς δὲ πῶς ἦν ἐν τῇ Ἰουδαίᾳ ὁ Θεός; ἆρα ἐπειδὴ ἐν τῇ Ἰουδαίᾳ ἡ οὐσία, ἥτις ποτὲ ἦν, ἐπεγνώσθη; ἔγνω, φησί, βοῦς τὸν κτησάμενον αὐτόν· δηλονότι ὁ βοῦς καθʼ ὑμᾶς ἔγνω τὴν οὐσίαν τοῦ κυρίου· καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ. ἔγνω οὖν καὶ ὁ ὄνος τῆς φάτνης τὴν οὐσίαν. Ἰσραὴλ δέ με, φησίν, οὐκ ἔγνω. τοῦτο ἐγκαλεῖται καθʼ ὑμᾶς Ἰσραήλ, ὅτι τὴν οὐσίαν, ἥτις ποτέ ἐστι, τοῦ Θεοῦ οὐκ ἐπέγνω. ἔκχεον, φησί, τὴν ὀργήν σου ἐπὶ τὰ ἔθνη τὰ μὴ γινώσκοντά σε· τουτέστι, τὰ τὴν οὐσίαν σου μὴ κατειληφότα. ἀλλὰ πολλαχῶς ἡ γνῶσις, ὡς ἔφαμεν. ἥ τε γὰρ τοῦ κτίσαντος ἡμᾶς σύνεσις, καὶ ἡ τῶν θαυμασίων αὐτοῦ κατανόησις, καὶ ἡ τήρησις τῶν ἐντολῶν, καὶ ἡ οἰκείωσις ἡ πρὸς αὐτόν· οἱ δὲ πάντα ταῦτα παρωσάμενοι, ἐπὶ ἓν σημαινόμενον τὴν γνῶσιν ἕλκουσι, τὴν θεωρίαν αὐτῆς τοῦ Θεοῦ τῆς οὐσίας. θήσεις, φησίν, ἀπέναντι τῶν μαρτυρίων, ὅθεν γνωσθήσομαί σοι ἐκεῖθεν. ἆρα τὸ γνωσθήσομαι, ἀντὶ τοῦ τὴν οὐσίαν μου ἐμφανίσω; ἔγνω Κύριος τοὺς ὄντας αὐτοῦ. ἆρα οὖν τῶν μὲν ἑαυτοῦ τὴν οὐσίαν ἔγνω, τῶν δὲ ἀπειθούντων ἀγνοεῖ τὴν οὐσίαν; ἔγνω Ἀδὰμ τὴν γυναῖκα αὐτοῦ. ἆρα τὴν οὐσίαν αὐτῆς ἐγνώρισε; καὶ περὶ τῆς Ῥεβέκκας, Παρθένος, φησίν· ἀνὴρ οὐκ ἔγνω αὐτήν· καί, Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; ἆρα Ῥεβέκκας μὲν τὴν οὐσίαν οὐδεὶς ἐπέγνω; Μαρία δὲ τοῦτό φησιν· ὅτι οὐδενὸς ἀνδρὸς ἐνόησα τὴν οὐσίαν; ἢ τὸ ἔγνω ἐπὶ τῶν γαμικῶν συμπλοκῶν ἔθος τῇ Γραφῇ ὀνομάζειν; καὶ τὸ γνωσθήσεσθαι τὸν Θεὸν ἀπὸ τοῦ ἱλαστηρίου, τουτέστιν, ἐμφανισθήσεσθαι τοῖς λατρεύουσι. καὶ τὸ Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ, τουτέστιν, ἐδέξατο αὐτοὺς διὰ τῶν ἀγαθῶν ἔργων εἰς τὴν πρὸς αὐτὸν οἰκείωσιν.