Oswald Sanders (Director of OMF in the 1950s and 1960s) knew D. E Hoste (a missionary to China who knew Hudson Taylor personally)… D.E. Hoste spoke these words to Sanders.
“I more and more see that as we go on in the Christian life, the Lord very often does not want to give us the sense of His presence, or the consciousness of His help. There again Mr. Hudson Taylor helped me very much. We were talking about guidance. He said how in his younger days, things used to come so clearly, so quickly to him. “But,” he said. “now as I have gone on, and God has used me more and more, I seem often to be like a man going along in a fog. I do not know what to do.”
According to Etienne Gilson anyway…
“Today our only choice is not Kant or Descartes; it is rather Kant or Thomas Aquinas. All the other positions are but halfway houses on the roads which lead either to absolute religious agnosticism or to the natural theology of Christian metaphysics” (God and Philosophy, p. 114).
Locke states, “There is not so contemptible a plant or animal that does not confound the most enlarged understanding” (Essay Concerning Human Understanding Bk III, VI, 9). Later he says, “how, vain… it is to expect demonstration and certainty in things not capable of it, and refuse assent to very rational propositions… because they cannot be made out so evident as to surmount every… pretense of doubting” (Essay Bk IV, XI, 10). Locke then establishes belief as a way to “supply our want of knowledge.” The grounds for believing which Locke gives, especially the second being “the testimony of others…” has implications regarding the intellectual defensibility of the Christian faith.
Aquinas wrote something regarding how the limits of our powers of perception and understanding ought to not result in skepticism of anything that cannot be demonstrated, especially in relation to the Christian faith. In the Prologue of his exposition of the Apostles’ Creed (https://dhspriory.org/thomas/english/Creed.htm) he answers the question “what is faith?” Aquinas says, “But someone will say that it is foolish to believe what is not seen, and that one should not believe in things that he cannot see. I answer by saying that the imperfect nature of our intellect takes away the basis of this difficulty. For if man of himself could in a perfect manner know all things visible and invisible, it would indeed be foolish to believe what he does not see. But our manner of knowing is so weak that no philosopher could perfectly investigate the nature of even one little fly.” Given our limited experience and understanding we must often “partake” in the knowledge of a knower. This involves a humble recognition of the limits of our experience and knowledge, and a willingness to be in a relationship of trust with our fellow human beings who have experience and knowledge which we have not. Ultimately, according to Aquinas and Locke, it must direct us to trust in God and his revelation.