Convinced that the Christ has no human soul but that he is directly animated by the "logos" (by Word) and having noticed that the "logos" undergoes all human passions, Arius (250 - 336), formed at school of Lucien d' Antioche and condemned at council of Nicea ( 325 ), concluded that Word could not have same nature as God.
Expressed differently, according to arianism there is no unity of substance between Father and Son, between almighty God and Word who has been made a  man.

This doctrine and its arguments depend, evidently, on a logical reasoning.
Holy Thomas himself, recognized it :
"Arius supposed that the Christ had had no soul, that he had only been a flesh for which divinity would have been soul. It is by a sort of necessity that he made this supposition which wants to assert that Son of God is an inferior creature to Father; for to prove it, he chose texts of the Holy Writings which emphasize inferiority … (Summa Contra Gentiles - holy Thomas Aquinas - Chapter 32).

We could also quote Nestorius (380 - 451) who suggested seeing in the Christ, conjunction of two complete persons, proposition analysed also, in "Summa Contra Gentiles" :
"according to this position, God's Word was united with this man only by a grace, and if the God's Word lives in this man, it is not for God's Word be embodied, because then God would have been embodied very often since world's creation.".

So many speechs which are showing that faith of the Christian theologians (of all theologians),
more exactly, that expressions of their faith have required concepts exchange, intellectual jousts even, necessitating multiple reasonings.
It is there so for any faith !

Nevertheless, faith is an innate and divine call as incitements which lead us to work so as to know, and to research so as to know more,
of incitements which can be developped or moderated, even annihilated, by lived experiences and education.

We are thus very remote of Thomas's understanding, even of the common understanding, of the faith :
a gift of God Himself, to some men.

So, faith, more exactly faith's expressions, as any belief, are fruits of transcendent activities similar to those whom necessitates any world's understanding and it’s why for example, intellectual creation activities which enable sciences's development, in their nature : divine, are not different from those which enable from expressing spirituality by dogmas and rites.

More generally, "faith's dynamics", "faith's intelligence", " life's dynamics" and "universe's dynamics" require two orders of activities : physical and transcendent,
even, they are of essential facts which should lead the theologians to recognize permanent implication of a divine entity, not only in man, not only in every being, but also, in inert matter.

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Holy Thomas also interrogated himself on impact of the reasoning (according to him, of the reason) in faith’s expressions, by trying to answer two major questioning :
- reason, can it enrich faith and in what limits ?,
- is it necessary, and how to establish a "continuity" between the reflections on God, man, moral, sacraments ... ? (cf. Summa Contra Gentiles - 1259/1264, Summa Theologica - 1267/1274).

Regrettably, as saint Augustine :
" … If thus it is reasonable that for attaining heights which we cannot still reach, faith precedes reason, it is evident that this reason which persuades us, precedes itself faith, (Cf. Letter to Consentius 120-222, 3),
he imagined reason as an operator who has powers, and has considered that some pre-established laws manage universe.

Disastrous errors, we shall never repeat enough,
the universal laws are formalizations (expressions) of unchanging behaviors, and, naturally, they don't have faculties which enable judgments, choices, ..., decisions and actions.
Reason either, is not an operator who can recognize, analyze, …, persuade ; so, it is preferable from speaking of reasonings, or of reasoned activities (reasoned acts), if we do not want ambiguities.

As for logics, they are singular expressions of transcendent links,
notably those which enable coherence of the virtual prints, concepts, ideas, of value's references, ..., which "cohabit" in abstraction's domain.
So, the logics being associated with the relative and sufficient truths of the moment, we understand better why, that is logical and truth today, can be illogical and an error tomorrow !

Besides, as regards the permanent interactions between faith and reasoning, we gladly paraphrase Descartes :
"Always I have considered that these two questions, God and soul, were the main which must be rather demonstrated with reasonings of the sciences and philosophy than by those of the theology ; because although it is sufficient to us who are faithful, from believing by faith that there is a God, and that human soul does not die with body, certainly it does not seem possible to persuade the unbelievers, that there is a God, even a moral virtue, if in the first place we do not prove to them these two things by natural reasoning … 
it seems that we are informed that all that we can know about God, can be shown with reasonings that our only spirit is able to give us, it is not necessary to research elsewhere that in ourselves." (Inspired by a text of the metaphysical Meditations, Preface).

So much essential facts which make numerous speechs obsolete ; let's remind Hegel who has imagined logic as the "Thought which thinks itself", and Auguste Comte who has believed to advent of the positive reason,
of essential facts which always are ignored !

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