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Book Review: The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church

differ over the best way to formulate this principle; but without the principle it is not possible to engage seriously in any reasoning at all, for then what is truly positive might conceivably be due to nothing whatever. The world then loses its intelligibility, and the mind its power to know anything. A.'s analysis of faith as a matter of the heart is helpful, but concretely it seems in some ways to isolate faith from the mind. There is no attempt to show that, even apart from religion, believing pervades all human knowing. The religious element specifies a particular kind of believing but does not introduce a totally novel way of thinking. Finally, A.'s treatment of divine agency in a scientific world seems to miss the real problem. It is not enough to say that scientific laws do not of themselves exclude divine and human activity; it is also necessary to show how the causal connections of the material world are open to a very different mode of causality, which A. correctly identifies as "intentional." A. simply asserts, "Our bodies are made up of interacting activity systems, such as cells, that together make it possible for us to be personal agents" (176). It may be a matter of immediate experience that these "interacting activity systems" are open to the influence of free choice, but how can this be the case? If it is not delusion, what explanation can be proposed? Such an explanation lies behind the assertion of divine agency in the material world.