Hypotheses may fascinate, but they do not satisfy. In Athens, we read, Saint Paul entered into discussion with “certain Epicurean and Stoic philosophers” (17:18); and exegetical analysis of his speech at the Areopagus has revealed frequent allusions to popular beliefs deriving for the most part from Stoicism. What is distinctive in the biblical text is the conviction that there is a profound and indissoluble unity between the knowledge of reason and the knowledge of faith. adresovaná biskupům katolické církve O VZTAZÍCH MEZI VÍROU A ROZUMEM z 14. září 1998 ZVON ýESKÉ KATOLICKÉ NAKLADATELSTVÍ PRAHA 1999 . 30:1-6). This is why it invites philosophy to engage in the search for the natural foundation of this meaning, which corresponds to the religious impulse innate in every person. This meaning presents itself as the truth about God which God himself communicates through the sacred text. ���' Ex 33:18; Ps 27:8-9; 63:2-3; Jn 14:8; 1 Jn 3:2). Similarly, dogmatic statements, while reflecting at times the culture of the period in which they were defined, formulate an unchanging and ultimate truth. From the sum of these propositions, the believer comes to know the history of salvation, which culminates in the person of Jesus Christ and in his Paschal Mystery. Born and nurtured when the human being first asked questions about the reason for things and their purpose, philosophy shows in different modes and forms that the desire for truth is part of human nature itself. 96. It happened rather in the depths of human souls, and it was a meeting of creature and Creator. There is thus no reason for competition of any kind between reason and faith: each contains the other, and each has its own scope for action. Ps 14:1), he shows with absolute clarity just how deficient his knowledge is and just how far he is from the full truth of things, their origin and their destiny. 56. These are among the indications that, beyond different schools of thought, there exists a body of knowledge which may be judged a kind of spiritual heritage of humanity. Sacred Scripture indicates with remarkably clear cues how deeply related are the knowledge conferred by faith and the knowledge conferred by reason; and it is in the Wisdom literature that this relationship is addressed most explicitly. The mystery of the Incarnation will always remain the central point of reference for an understanding of the enigma of human existence, the created world and God himself. In this respect, it is easy to see why, in addition to theology, reference to catechesis is also important, since catechesis has philosophical implications which must be explored more deeply in the light of faith. For how could it be an exercise of true freedom to refuse to be open to the very reality which enables our self-realization? FIDES ET RATIO DEL SUMO PONTÍFICE JUAN PABLO II A LOS OBISPOS DE LA IGLESIA CATÓLICA SOBRE LAS RELACIONES ENTRE FE Y RAZÓN . Theological work in the Church is first of all at the service of the proclamation of the faith and of catechesis. for exposing the weakness of reason: “The beginning of the First Letter to the. Vénérés Frères dans l'épiscopat, salut et Bénédiction apostolique! As a mode of linguistic communication, catechesis must present the Church's doctrine in its integrity, 118 demonstrating its link with the life of the faithful. "God so loved the world that he sent his only Son…" (Jn. 11. When it adopts this stance, philosophy, like theology, comes more directly under the authority of the Magisterium and its discernment, because of the implications it has for the understanding of Revelation, as I have already explained. Faith and Reason The teaching of the Vatican Councils on the relationship between faith and reason in the search for truth INTRODUCTION In the opening paragraph of his encyclical letter, Fides et Ratio, Pope John Paul II describes faith and reason as two wings on which the human spirit rises to the contemplation of truth. Now I know in part; then I shall understand fully” (1 Cor 13:12). This attention to philosophy too should be seen as a fundamental and original contribution in service of the new evangelization. This unity is so deep that the Church can say with Saint Paul: “You are no longer strangers and sojourners, but you are saints and members of the household of God” (Eph 2:19). In this work of discernment, which finds its inspiration in the Council's Declaration Nostra Aetate, certain criteria will have to be kept in mind. More than a hundred years after the appearance of Pope Leo XIII's Encyclical Æterni Patris, to which I have often referred in these pages, I have sensed the need to revisit in a more systematic way the issue of the relationship between faith and philosophy. The truth of these values is to be found not by turning in on oneself but by opening oneself to apprehend that truth even at levels which transcend the person. In God there lies the origin of all things, in him is found the fullness of the mystery, and in this his glory consists; to men and women there falls the task of exploring truth with their reason, and in this their nobility consists. gỞi tẤt cẢ cÁc giÁm mỤc thuỘc giÁo hỘii cÔng giÁo. What is there after this life? I wish to repeat clearly that the study of philosophy is fundamental and indispensable to the structure of theological studies and to the formation of candidates for the priesthood. 58. Nor should it be forgotten that the specific contribution of philosophical enquiry enables us to discern in different world-views and different cultures “not what people think but what the objective truth is”.93 It is not an array of human opinions but truth alone which can be of help to theology. I trust most sincerely that these difficulties will be overcome by an intelligent philosophical and theological formation, which must never be lacking in the Church. The content of Revelation can never debase the discoveries and legitimate autonomy of reason. Hearing the Apostles, they asked one another: “Are not all these who are speaking Galileans? They change and advance because people meet in new ways and share with each other their ways of life. In the past, the same idea emerged in positivism and neo-positivism, which considered metaphysical statements to be meaningless. They did much more. My thoughts turn immediately to the lands of the East, so rich in religious and philosophical traditions of great antiquity. From the moment when, through the Paschal Mystery, she received the gift of the ultimate truth about human life, the Church has made her pilgrim way along the paths of the world to proclaim that Jesus Christ is “the way, and the truth, and the life” (Jn 14:6). 0000006674 00000 n It is the Gospel which imposes this sapiential task directly upon her Pastors, and they cannot shrink from their duty to undertake it. Jesus destroys the walls of division and creates unity in a new and unsurpassed way through our sharing in his mystery. Yet the Gospel and the Apostolic writings still set forth both general principles of Christian conduct and specific teachings and precepts. Other forms of rationality have acquired an ever higher profile, making philosophical learning appear all the more peripheral. A Christology, for example, which proceeded solely “from below”, as is said nowadays, or an ecclesiology developed solely on the model of civil society, would be hard pressed to avoid the danger of such reductionism. Man therefore lives increasingly in fear. This leads to the impoverishment of human thought, which no longer addresses the ultimate problems which the human being, as the animal rationale, has pondered constantly from the beginning of time. 17. They had to point as well to natural knowledge of God and to the voice of conscience in every human being (cf. In our own century too the Magisterium has revisited the theme on a number of occasions, warning against the lure of rationalism. First, then, let us consider the links between faith and philosophy in the course of history. The Apostle writes: “Now in Christ Jesus you who once were far off have been brought near in the blood of Christ. It is a journey which has unfolded—as it must—within the horizon of personal self-consciousness: the more human beings know reality and the world, the more they know themselves in their uniqueness, with the question of the meaning of things and of their very existence becoming ever more pressing. �[ݒ�p�$�6�h�v���.uҔ This insistence on the need for a close relationship of continuity between contemporary philosophy and the philosophy developed in the Christian tradition is intended to avert the danger which lies hidden in some currents of thought which are especially prevalent today. In Scholastic theology, the role of philosophically trained reason becomes even more conspicuous under the impulse of Saint Anselm's interpretation of the intellectus fidei. But this does not mean that the link between faith and reason as it now stands does not need to be carefully examined, because each without the other is impoverished and enfeebled. The body of Fides et Ratio is composed of seven chapters, entitled successively as “the Revelation of God’s Wisdom”, “Credo ut intellegam”, “Intellego ut credam”, “Relationship between Faith and Reason”, “Magisterium’s Interventions in Philosophical Matters”, “Interaction between … At least implicitly, therefore, the enduring validity of truth is denied. 40. What human reason seeks “without knowing it” (cf. E Dio ad aver posto nel It is appropriate, I think, to review them, however briefly, in order to point out their errors and the consequent risks for philosophical work. The Church follows the work of philosophers with interest and appreciation; and they should rest assured of her respect for the rightful autonomy of their discipline. What a challenge this is to our reason, and how great the gain for reason if it yields to this wisdom! For Adam, the first man, was a type of him who was to come, Christ the Lord. For the Bible, in this foolishness there lies a threat to life. Avant d'analyser Fides et ratio, l'A. The Apostle's words seem all too pertinent now if we apply them to the various kinds of esoteric superstition widespread today, even among some believers who lack a proper critical sense. Since the last century, however, the affirmation of the principle of immanence, central to the rationalist argument, has provoked a radical requestioning of claims once thought indisputable. This ordering of studies influenced, promoted and enabled much of the development of modern philosophy, albeit indirectly. The problem of moral evil—the most tragic of evil's forms—is also addressed in the Bible, which tells us that such evil stems not from any material deficiency, but is a wound inflicted by the disordered exercise of human freedom. Reflecting in the light of reason and in keeping with its rules, and guided always by the deeper understanding given them by the word of God, Christian philosophers can develop a reflection which will be both comprehensible and appealing to those who do not yet grasp the full truth which divine Revelation declares. It might be objected that the theologian should nowadays rely less on philosophy than on the help of other kinds of human knowledge, such as history and above all the sciences, the extraordinary advances of which in recent times stir such admiration. The Gospel is not opposed to any culture, as if in engaging a culture the Gospel would seek to strip it of its native riches and force it to adopt forms which are alien to it. Faith asks that its object be understood with the help of reason; and at the summit of its searching reason acknowledges that it cannot do without what faith presents. It cannot be said that the Catholic tradition erred when it took certain texts of Saint John and Saint Paul to be statements about the very being of Christ. All men and women, as I have noted, are in some sense philosophers and have their own philosophical conceptions with which they direct their lives. Contemplating Jesus as revealer, the Fathers of the Second Vatican Council stressed the salvific character of God's Revelation in history, describing it in these terms: “In this Revelation, the invisible God (cf. It is therefore minimalizing and mistaken to restrict their work simply to the transposition of the truths of faith into philosophical categories. 3. I turn in the end to the woman whom the prayer of the Church invokes as Seat of Wisdom, and whose life itself is a true parable illuminating the reflection contained in these pages. This revealed truth is set within our history as an anticipation of that ultimate and definitive vision of God which is reserved for those who believe in him and seek him with a sincere heart. 59. The blindness of pride deceived our first parents into thinking themselves sovereign and autonomous, and into thinking that they could ignore the knowledge which comes from God. In studying Revelation and its credibility, as well as the corresponding act of faith, fundamental theology should show how, in the light of the knowledge conferred by faith, there emerge certain truths which reason, from its own independent enquiry, already perceives. In this regard, Pope Leo XIII with his Encyclical Letter Æterni Patris took a step of historic importance for the life of the Church, since it remains to this day the one papal document of such authority devoted entirely to philosophy. 79. But that does not mean that they ignored the task of deepening the understanding of faith and its motivations. In synthesizing and solemnly reaffirming the teachings constantly proposed to the faithful by the ordinary Papal Magisterium, the First Vatican Council showed how inseparable and at the same time how distinct were faith and reason, Revelation and natural knowledge of God. In particular there is growing support for a concept of democracy which is not grounded upon any reference to unchanging values: whether or not a line of action is admissible is decided by the vote of a parliamentary majority. In this copy, references to science have been highlighted for quick reference. Only the sense that they can arrive at an answer leads them to take the first step. Ex 33:11; Jn 15:14-15) and lives among them (cf. FIDES ET RATIO o relacjach miedzy wiarą a rozumem - 14 IX 1998 r. s.517-572 14. An initial problem is that of the relationship between meaning and truth. The positive results of the papal summons are well known. 5. Still more, reason must be able to articulate this knowledge in concept and argument. This is no less true of the different themes of moral theology, which employ concepts such as the moral law, conscience, freedom, personal responsibility and guilt, which are in part defined by philosophical ethics. reprend les réflexions récentes sur la théologie fondamentale effectuées à Comentarios a la carta encíclica "Fides 12. Jesus Christ, the Word made flesh, sent as 'a human being to human beings', 'speaks the words of God' (Jn 3:34), and completes the work of salvation which his Father gave him to do (cf. This decision, confirmed by the Fifth Lateran Council,87 is rooted in the experience which matured through the Middle Ages, when the importance of a constructive harmony of philosophical and theological learning emerged. The first is subjective, in the sense that faith purifies reason. But this can never be the grandeur of the human being, who can find fulfilment only in choosing to enter the truth, to make a home under the shade of Wisdom and dwell there. In order to apply these to the particular circumstances of individual and communal life, Christians must be able fully to engage their conscience and the power of their reason. This is true of both the Fathers of the Church, among whom at least Saint Gregory of Nazianzus and Saint Augustine should be mentioned, and the Medieval Doctors with the great triad of Saint Anselm, Saint Bonaventure and Saint Thomas Aquinas. Papal encyclical (PDF) 63 pages Level: university Philosophy and theology are the primary topics of consideration of the encyclical letter of Pope St. John Paul II entitled Fides et Ratio (Faith and Reason). This means that no one culture can ever become the criterion of judgment, much less the ultimate criterion of truth with regard to God's Revelation. In different cultural contexts and at different times, this process has yielded results which have produced genuine systems of thought. In a special way, the person constitutes a privileged locus for the encounter with being, and hence with metaphysical enquiry. In him, the Church's Magisterium has seen and recognized the passion for truth; and, precisely because it stays consistently within the horizon of universal, objective and transcendent truth, his thought scales “heights unthinkable to human intelligence”.51 Rightly, then, he may be called an “apostle of the truth”.52 Looking unreservedly to truth, the realism of Thomas could recognize the objectivity of truth and produce not merely a philosophy of “what seems to be” but a philosophy of “what is”. It is to be hoped that now and in the future there will be those who continue to cultivate this great philosophical and theological tradition for the good of both the Church and humanity. reprend les This circular relationship with the word of God leaves philosophy enriched, because reason discovers new and unsuspected horizons. In other words, moral theology requires a sound philosophical vision of human nature and society, as well as of the general principles of ethical decision-making. This has not been in order to take a position on properly philosophical questions nor to demand adherence to particular theses. This leads only to an approach which is inadequate, reductive and superficial at the level of speculation. 81. Every people has its own native and seminal wisdom which, as a true cultural treasure, tends to find voice and develop in forms which are genuinely philosophical. The word of God is not addressed to any one people or to any one period of history. �t! Underlying all the Church's … Termin nadsyłania partytur upływa w rocznicę urodzin Karola Wojtyły, 18 maja 2009 (decyduje data stempla pocztowego); Koncert Finałowy „Fides et Ratio” i uwagi końcowe 16. Venerables Hermanos en el Episcopado, salud y Bendición Apostólica. This is why I have decided to address you, my venerable Brother Bishops, with whom I share the mission of “proclaiming the truth openly” (2 Cor 4:2), as also theologians and philosophers whose duty it is to explore the different aspects of truth, and all those who are searching; and I do so in order to offer some reflections on the path which leads to true wisdom, so that those who love truth may take the sure path leading to it and so find rest from their labours and joy for their spirit. Reflection Paper: Fides Et Ratio, On the Relationship Between Faith and Reason, Chapters 2 and 3 Joseph J. Serwach Exegesis Paper for PT 50 December 1, 2016 SS Cyril & Methodius Seminary One powerful question about truth filled my mind while spending numerous hours watching Polish language films at the Ann Arbor Polish Film Festival. Even so, it remains true that a certain positivist cast of mind continues to nurture the illusion that, thanks to scientific and technical progress, man and woman may live as a demiurge, single-handedly and completely taking charge of their destiny. 48. As appears from this brief sketch of the history of the relationship between faith and philosophy, one can distinguish different stances of philosophy with regard to Christian faith. It must do so, in other words, through concepts formulated in a critical and universally communicable way. Such a truth—vital and necessary as it is for life—is 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. Sull’enciclica “Fides et ratio”. Introduction Commentators on Pope John Paul II’s encyclical Fides et Ratio1 have not failed to notice the incongruity that marks the Holy Father’s defense of the powers of reason against contemporary forms of 62. Through philosophy's work, the ability to speculate which is proper to the human intellect produces a rigorous mode of thought; and then in turn, through the logical coherence of the affirmations made and the organic unity of their content, it produces a systematic body of knowledge. The teaching contained in this document strongly and positively marked the philosophical research of many believers and remains today a standard reference-point for correct and coherent Christian thinking in this regard. La Encíclica Fides et ratio y la Teología Fundamental: hacia una propuesta In an age when Christian thinkers were rediscovering the treasures of ancient philosophy, and more particularly of Aristotle, Thomas had the great merit of giving pride of place … The Second Vatican Council said as much: “For our part, the desire for such dialogue, undertaken solely out of love for the truth and with all due prudence, excludes no one, neither those who cultivate the values of the human spirit while not yet acknowledging their Source, nor those who are hostile to the Church and persecute her in various ways”. The truth of the biblical texts, and of the Gospels in particular, is certainly not restricted to the narration of simple historical events or the statement of neutral facts, as historicist positivism would claim. It does not therefore refer simply to a philosophy developed by Christian philosophers who have striven in their research not to contradict the faith. Jesus Christ took flesh in the “fullness of time” (Gal 4:4); and two thousand years later, I feel bound to restate forcefully that “in Christianity time has a fundamental importance”.9 It is within time that the whole work of creation and salvation comes to light; and it emerges clearly above all that, with the Incarnation of the Son of God, our life is even now a foretaste of the fulfilment of time which is to come (cf. Finally, there are religious truths which are to some degree grounded in philosophy, and which we find in the answers which the different religious traditions offer to the ultimate questions.27. It was on this basis that the Fathers of the Church entered into fruitful dialogue with ancient philosophy, which offered new ways of proclaiming and understanding the God of Jesus Christ. Precisely because they were intense in living faith's content they were able to reach the deepest forms of speculation. Fides et Ratio: A "Radical" Vision of Intellectual Inquiry Alfred J. Freddoso Commentators on Pope John Paul Il's encyclical Fides et Ratio1 have not failed to notice the incongruity that envelops the Pope's defense of the powers of reason against contemporary forms of skepticism. 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. At the center of this discussion is John Paul’s subtle philosophical discourse in his 1998 encyclical Fides et Ratio.4 My thesis is that this encyclical has brought to light an unprecedented prospect for rapprochement between these two great traditions. Speculative dogmatic theology thus presupposes and implies a philosophy of the human being, the world and, more radically, of being, which has objective truth as its foundation. In Aristotelian philosophy, for example, the name signified the noblest part and the true summit of philosophical discourse. FIDES ET RATIO DEL SOMMO PONTEFICE GIOVANNI PAOLO II AI VESCOVI DELLA CHIESA CATTOLICA CIRCA I RAPPORTI TRA FEDE E RAGIONE . 105 The consequences of this are clear: in practice, the great moral decisions of humanity are subordinated to decisions taken one after another by institutional agencies.
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