Discuss how atheists think doubt is the supreme intellectual virtue whereas faith really is

crede ut intelligas (Augustine)
credo ut intelligam (Anselm)
si non credideritis non permanebitis (Vulgate Is. 7:9)
nisi credideritis non intelligetis (Augustine's Is. 7:9)

Anselm proem:
fides quæarens intellectum

Anselm ch. 1 Proslogion:
Fateor, domine, et gratias ago, quia creasti in me hanc imaginem tuam, ut tui memor te cogitem, te amem. Sed sic est abolita attritione vitiorum, sic est offuscata fumo peccatorum, ut non possit facere ad quod facta est, nisi tu renoves et reformes eam. Non tento, domine, penetrare altitudinem tuam, quia nullatenus comparo illi intellectum meum; sed desidero aliquatenus intelligere veritatem tuam, quam credit et amat cor meum. Neque enim quæro intelligere ut credam, sed credo ut intelligam. Nam et hoc credo: quia «nisi credidero, non intelligam».

I confess to Thee, O Lord, and I give thanks unto Thee, because Thou hast created in me this Thine image, that I may remember Thee, think upon Thee, love Thee: but so darkened is Thine image in me by the smoke of my sins that it cannot do that whereunto it was created, unless Thou renew it and create it again. I seek not, O Lord, to search out Thy depth, but I desire in some measure to understand Thy truth, which my heart believeth and loveth. Nor do I seek to understand that I may believe, but I believe that I may understand. For this too I believe, that unless I first believe, I shall not understand.

Augustine Sermon 43.7,9
7. So remember this fisherman, this holy, just and good man, filled with Christ, in whose nets cast throughout the world this people too, along with all the rest, was destined to be caught.†6 So remember that he said, We have more certain the prophetic word. So therefore, give me a prophet to act as judge in that argument.
What were we arguing about? You were saying “Let me understand in
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order to believe”; I was saying “In order to understand, believe.” An argument has arisen, let us put it before a judge, let a prophet judge, or rather let God judge through a prophet. Let's both of us keep silent. What we have each said has been heard: “Let me understand,” you say, “in order to believe.” “Believe,” say I, “in order to understand.” Let the prophet make his reply: “Unless you believe, you shall not understand” (Is 7:9).
9. Just now when the gospel was being read, you heard If you can believe—the Lord Jesus said to the boy's father, If you can believe, all things are possible to one who believes (Mk 9:23).†7 And the man took a look at himself, and standing in front of himself, not in a spirit of brash self-satisfaction but first examining his conscience, he saw that he did have some faith in him, and he also saw that it was tottering. He saw both things. He confessed he had one, and he begged for help for the other. I believe, Lord, he says. What was to follow, if not “Help my faith”? That's not what he said. “I believe, Lord. I can see this something in me, which I'm not lying about. I believe; I'm telling the truth. But I also see this other heaven knows what, and I don't like it. I want to stand, I'm still staggering. I'm standing and speaking, I haven't fallen, because I believe. But yet I'm still staggering: Help my unbelief” (Mk 9:24).
And so, beloved, that other man too whom I set up against myself, calling in the prophet as referee because of the argument that arose between us, he too isn't saying just nothing when he says “Let me understand, in order to believe.” Of course, what I am now saying, I am saying to help those people believe who do not yet believe. And yet, unless they understand what I am saying, they cannot believe.†8 So what this person says is partly true—“Let me understand, in order to believe”; and I on my side, when I say, just as the prophet says, “On the contrary, believe, in order to understand,” am speaking the truth. Let's come to an agreement, then. So: understand, in order to believe; believe, in order to
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understand. I'll put it in a nutshell, how we can accept both without argument: Understand, in order to believe, my word; believe, in order to understand, the word of God.

Aquinas: Summa II-II Question 4 article 8 (IIª-IIae q. 4 a. 8)

Ott:
       But as a science of faith it seeks by human reason to penetrate the content and the context of the supernatural system of truth and to understand this as far as possible. St. Augustine expresses this thought in the words: "Crede, ut intelligas" Believe that you may understand (Sermo 43, 7, 9); St. Anseim of Canterbury, with the words: "Fides quaerens intellectum" Faith seeking to reach the intellect (Proslogion, Proemium) and: "Credo, ut intelligam" I believe that I may understand (Proslogion I); Richard of St. Victor with the words: "Properemus de fide ad cognitionem. Satagamus, in quantum possumus, ut intelligamus, quod credimus" (De Trinitate, Prologus). Let us hasten from faith to knowledge. Let us endeavour so far as we can, to understand that which we believe.

Augustine "demeaning" science: De Genesi ad Litteram ivi(?) 
&
II 9,20 (PL XXXIV 270)

Augustine says (De Trin. xiv, 3) that "faith is strengthened by science." 

trin. 14, 3:

423/48   disputantes autem de sapientia definierunt eam dicentes: 423/49   (F2) «sapientia sapientia est rerum humanarum diuinarumque scientia ». 423/50   unde ego quoque in libro superiore utrarumque rerum cognitionem, 423/51   id est diuinarum atque humanarum, et sapientiam et 423/52   scientiam dici posse non tacui. uerum secundum hanc distinctionem 423/53   qua dixit apostolus: (F1) «alii datur sermo sapientiae, 423/54   alii sermo scientiae », ista definitio diuidenda est ut rerum diuinarum 423/55   scientia sapientia proprie nuncupetur, humanarum 424/56   autem proprie scientiae nomen obtineat, de qua uolumine 424/57   tertio decimo disputaui, non utique quidquid sciri ab homine 424/58   potest in rebus humanis ubi plurimum superuacaneae uanitatis 424/59   et noxiae curiositatis est huic scientiae tribuens, sed illud 424/60   tantummodo quo fides saluberrima quae ad ueram beatitudinem 424/61   ducit gignitur, nutritur, defenditur, roboratur. qua 424/62   scientia non pollent fideles plurimi, quamuis polleant ipsa fide 424/63   plurimum. aliud est enim scire tantummodo quid homo credere 424/64   debeat propter adipiscendam uitam beatam quae non 424/65   nisi aeterna est, aliud autem scire quemadmodum hoc ipsum 424/66   et piis opituletur et contra impios defendatur, quam proprio 424/67   appellare uocabulo scientiam uidetur apostolus. de qua prius 424/68   cum loquerer ipsam praecipue fidem commendare curaui, a 424/69   temporalibus aeterna breuiter ante distinguens atque ibi de 424/70   temporalibus disserens, aeterna uero in hunc librum differens, 424/71   etiam de rebus aeternis fidem temporalem quidem et temporaliter 424/72   in credentium cordibus habitare, necessariam tamen 424/73   propter adipiscenda ipsa aeterna esse monstraui. fidem quoque 424/74   de temporalibus rebus quas pro nobis aeternus fecit et 424/75   passus est in homine quem temporaliter gessit atque ad aeterna 424/76   peruexit ad eandem aeternorum adeptionem prodesse 424/77   disserui, uirtutesque ipsas quibus in hac temporali mortalitate 424/78   prudenter, fortiter, temperanter et iuste uiuitur, nisi ad eandem 424/79   licet temporalem fidem quae tamen ad aeterna perducit 424/80   referantur, ueras non esse uirtutes.

Hebrews 11:1

Manzoni(?) on faith quoted in Iota Unum

Avete voi esaminate tutte queste obiezioni [contro la Rivelazione]? Obiezioni di fatto, di cronologia, di storia, di storia naturale, di morale etc. Avete voi discussi tutti gli argomenti degli avversari, ne avete riconosciuta la falsità, l'insussistenza?... non basta questo per aver fede nelle Scritture. E' possibile, è purtroppo possibile che nelle generazioni avvenire... vi avrà degli uomini i quali studieranno nuovi argomenti contro le verità delle Scritture; frugheranno la storia, ... pretenderanno di avere scoperte verità di fatto per le quali le cose affermate nelle Scritture abbiano ad apparire false. Ora voi dovete giurare che questi argomenti che non sono ancora stati trovati, saranno falsi, che questi libri che non sono ancora stati scritti, saranno pieni d'errore: lo giurate voi? Se negate di farlo, convenite di non aver fede.

Morale cattolica, ed. cit., vol. II, pp. 544-545, e per l'analisi della teoria manzoniana vol. iii, pp. 358-359

There are two sources of knowledge: Revelation and the senses? Galileo's quote that there are two books of nature:
« La filosofia è scritta in questo grandissimo libro che continuamente ci sta aperto innanzi a gli occhi (io dico l'universo), ma non si può intendere se prima non s'impara a intender la lingua, e conoscer i caratteri, ne' quali è scritto. Egli è scritto in lingua matematica, e i caratteri son triangoli, cerchi, ed altre figure geometriche, senza i quali mezzi è impossibile a intenderne umanamente parola; senza questi è un aggirarsi vanamente per un oscuro laberinto. »
(Galileo Galilei, Il Saggiatore, Cap. VI)

Due libri: Dio (l'Autore) e Natura. Quote?

Fides et Ratio 76.: "faith purifies reason" (fides purificat rationem) and "faith liberates reason from presumption" ([fides] rationem a nimia confidentia exsolvit)