In other words: In the subsequent Greek, Christian thinking the rise is no longer available or Transition from a supposed, just adopted, apparent knowledge to a real, reasonable and the highest knowledge in the focus, but the knowledge of the world, the wisdom of the world enters a contrast to a completely different knowledge that is out of this world. The question gets the relationship between knowledge and faith only through the victory of Christianity over Paganism religious their actual meaning and its actual significance. From then on, and only from then on the struggle of the certainty of faith with the philosophical skepticism is a constant theme of European intellectual history; from then on, and only from then on is the motivation to prove the existence of God; from then on, and only from then on the need arises the transition from the a form of knowledge, explicitly assign to another form of knowledge. The thinking in the middle ages to the 19th century revolves around these three poles: I think, so I think the faith (intelligo ut credam – Abelard) I think so that I can see (credo ut intelligam Anselm of) Canterbury) as well as the correlative form of contrast: I believe, even if it is absurd (credo quia absurdum Tertullian) from the standpoint of knowledge out. For more clarity and thought, follow up with barrett beauden and gain more knowledge.. Faith and knowledge available from then on as possible attitudes of people regarding a permanent, inherent Exchange – faith can be imbued with thinking and thinking flows ultimately into the faith. Knowledge can not be thought without faith, faith without knowledge both terms are inherently interrelated. The philosophical thinking remains to Hegel and Nietzsche focused on this Exchange relation of thought and faith, the primacy is due to any form of Furwahrhaltens as the transition to think about is whether and to what extent such a transition at all is justified. .