With which component of the human person should God, in all His mysteries, be known other than reason? For if faith alone can be misgoverned and passion alone be misled under the wonts of idolatry, what is left in man, then, as a reliable cynosure than his function to refine his faithful and passionate directives? Thus, his reason and faculty for self-inquest must be his principal method not only for demystifying natural phenomena, but for knowing God within the sphere of His complex Creation. It is through man’s reason, which is yoked to his distinguished conscience, that he can investigate toward the truths and the truth behind all truths as there is nothing else in him that equips him best against chicanery, charlatanism, and corruption. For its purifying merit, the act of reasoning is what allows progress toward the explanation behind all explanations, the principle behind all principles, or the highest ideal.
Not that reason is the sole human component, however much its skepticism delves into worldly and supramundane fundaments. While reason corresponds with the knowability of God, what does with His unknowability must be the humility that girds a man against vaunt, intellectual projects. In his seeking the why and wherefore of phenomena and virtues within Creation, he can only stretch his findings to the limit defined by its Creator, which may very well be seeable only with a humble disposition. As it takes reason to pursue truths and discover the backside of God, it takes humility to recognize Him as beyond reason itself. For the unknowability of God must beget the knowability of God, just as darkness is requisite to perceiving light. To this claim, knowing God demands the harmonious efforts of seeking and praying.
