But that does not mean that they ignored the task of deepening the understanding of faith and its motivations. We cannot stop short at experience alone; even if experience does reveal the human being's interiority and spirituality, speculative thinking must penetrate to the spiritual core and the ground from which it rises. What therefore you worship as unknown, this I proclaim to youâ (Acts 17:22-23). 36. With its specific character as a discipline charged with giving an account of faith (cf. Another of the many consequences of this separation was an ever deeper mistrust with regard to reason itself. Revelation clearly proposes certain truths which might never have been discovered by reason unaided, although they are not of themselves inaccessible to reason. John E. Fagan, "Fides et Ratio (Faith and Reason)." As the result of increasing nihilism, a culture of death is replacing a culture of life. Order The Teachings of Pope John Paul II here. Faith warns reason against the paths that will lead it astray (n. 73). The great Doctor of the West had come into contact with different philosophical schools, but all of them left him disappointed. What is there after this life? Between these two poles, reason has its own specific field in which it can enquire and understand, restricted only by its finiteness before the infinite mystery of God. This is to concede to human reason a capacity which seems almost to surpass its natural limitations. How can we fail to recall in this regard the words of Pope John XXIII at the opening of the Council? God's promise in Christ now became a universal offer: no longer limited to one particular people, its language and its customs, but extended to all as a heritage from which each might freely draw. 10. In different ways and at different times, men and women have shown that they can articulate this intimate desire of theirs. In a world subdivided into so many specialized fields, it is not hard to see how difficult it can be to acknowledge the full and ultimate meaning of life which has traditionally been the goal of philosophy. Not only because theology has the living Tradition of the Church as its original source, 104 but also because, in virtue of this, it must be able to recover both the profound theological tradition of earlier times and the enduring tradition of that philosophy which by dint of its authentic wisdom can transcend the boundaries of space and time. A further factor is the renewed interest in the inculturation of faith. The first goes by the name of eclecticism, by which is meant the approach of those who, in research, teaching and argumentation, even in theology, tend to use individual ideas drawn from different philosophies, without concern for their internal coherence, their place within a system or their historical context. For the sacred author, the task of searching for the truth was not without the strain which comes once the limits of reason are reached. 53. Fides et ratio On the Relationship between Faith and Reason H.H. Sacred Scripture always assumes that the individual, even if guilty of duplicity and mendacity, can know and grasp the clear and simple truth. Among the early examples of this, Origen is certainly outstanding. No less disappointing is the way in which it approaches the other great problems of philosophy which, if they are not ignored, are subjected to analyses based on superficial analogies, lacking all rational foundation. An extreme form of eclecticism appears also in the rhetorical misuse of philosophical terms to which some theologians are given at times. 115 In theology, which draws its principles from Revelation as a new source of knowledge, this perspective is confirmed by the intimate relationship which exists between faith and metaphysical reasoning. Another reason, it should be said, is the misunderstanding which has arisen especially with regard to the âhuman sciencesâ. In the end, the word of God poses the problem of the meaning of life and proffers its response in directing the human being to Jesus Christ, the Incarnate Word of God, who is the perfect realization of human existence. Truth and freedom either go together hand in hand or together they perish in misery. Human attempts to understand the origin of the gods and hence the origin of the universe find their earliest expression in poetry; and the theogonies remain the first evidence of this human search. With a false modesty, people rest content with partial and provisional truths, no longer seeking to ask radical questions about the meaning and ultimate foundation of human, personal and social existence. On her part, the Church cannot but set great value upon reason's drive to attain goals which render people's lives ever more worthy. Box: the important thing with this is that it fits 4 x 6 cards. How does the Pope think that modern philosophy has lost its way? The current ferment in philosophy demands of believing philosophers an attentive and competent commitment, able to discern the expectations, the points of openness and the key issues of this historical moment. ERE TODAY not Sunday, we would be celebrating the feast of St. Albert the Great. Driven by the desire to discover the ultimate truth of existence, human beings seek to acquire those universal elements of knowledge which enable them to understand themselves better and to advance in their own self-realization. History shows how Platonic thought, once adopted by theology, underwent profound changes, especially with regard to concepts such as the immortality of the soul, the divinization of man and the origin of evil. John Paul wrote Fides et Ratio quite deliberately as a sequel to, and further development of, his 1993 encyclical Veritatis Splendor (“The Splendor of Truth”). But in Fides et Ratio, the pope seeks especially to concentrate. Such a truthâvital and necessary as it is for lifeâis attained not only by way of reason but also through trusting acquiescence to other persons who can guarantee the authenticity and certainty of the truth itself. Jn 1:14, 18). How can we fail to see in such a frame of mind the confirmation of our present crisis of confidence in the powers of reason? Moving beyond the stage of simple believing, Christian faith immerses human beings in the order of grace, which enables them to share in the mystery of Christ, which in turn offers them a true and coherent knowledge of the Triune God. No less important is philosophy's contribution to a more coherent understanding of Church Tradition, the pronouncements of the Magisterium and the teaching of the great masters of theology, who often adopt concepts and thought-forms drawn from a particular philosophical tradition. From John Paul II's Encyclical 'Fides et Ratio' “A quite special place in this long development ... do theology. As an understanding of Revelation, theology has always had to respond in different historical moments to the demands of different cultures, in order then to mediate the content of faith to those cultures in a coherent and conceptually clear way. This opened a path which took its rise from ancient traditions but allowed a development satisfying the demands of universal reason. A pioneer of positive engagement with philosophical thinkingâalbeit with cautious discernmentâwas Saint Justin. 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