Faith sharpens the inner eye, opening the mind to discover in the flux of events the workings of Providence. Indeed, it is faith that allows individuals to give consummate expression to their own freedom. While, on the one hand, philosophical thinking has succeeded in coming closer to the reality of human life and its forms of expression, it has also tended to pursue issues—existential, hermeneutical or linguistic—which ignore the radical question of the truth about personal existence, about being and about God. Philosophy presents another stance worth noting when theology itself calls upon it. This has given rise to different forms of agnosticism and relativism which have led philosophical research to lose its way in the shifting sands of widespread scepticism. It is not just a question of theological discourse using this or that concept or element of a philosophical construct; what matters most is that the believer's reason use its powers of reflection in the search for truth which moves from the word of God towards a better understanding of it. Philosophy is expected to rest content with more modest tasks such as the simple interpretation of facts or an enquiry into restricted fields of human knowing or its structures. Once reason successfully intuits and formulates the first universal principles of being and correctly draws from them conclusions which are coherent both logically and ethically, then it may be called right reason or, as the ancients called it, orthós logos, recta ratio. CHAPTER VI - THE INTERACTION BETWEEN PHILOSOPHY AND THEOLOGY, The knowledge of faith and the demands of philosophical reason. He himself reveals his motive: “From this time on, I gave my preference to the Catholic faith. Such a philosophy will be a place where Christian faith and human cultures may meet, a point of understanding between believer and non-believer. Those who devote themselves to the study of Sacred Scripture should always remember that the various hermeneutical approaches have their own philosophical underpinnings, which need to be carefully evaluated before they are applied to the sacred texts. 47. By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals. In the present situation, therefore, it is most significant that some philosophers are promoting a recovery of the determining role of this tradition for a right approach to knowledge. I would want especially to encourage believers working in the philosophical field to illumine the range of human activity by the exercise of a reason which grows more penetrating and assured because of the support it receives from faith. It was because of its noble and indispensable contribution that, from the Patristic period onwards, philosophy was called the ancilla theologiae. sintesi di Fides et Ratio (Giovanni Paolo II) L’ enciclica incomincia con la metafora delle due ali – la fede e la ragione – con cui lo spirito umano spicca il volo verso la ricerca della verità. This sapiential dimension is all the more necessary today, because the immense expansion of humanity's technical capability demands a renewed and sharpened sense of ultimate values. 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. The depth of revealed wisdom disrupts the cycle of our habitual patterns of thought, which are in no way able to express that wisdom in its fullness. It has happened therefore that reason, rather than voicing the human orientation towards truth, has wilted under the weight of so much knowledge and little by little has lost the capacity to lift its gaze to the heights, not daring to rise to the truth of being. The appeal to tradition is not a mere remembrance of the past; it involves rather the recognition of a cultural heritage which belongs to all of humanity. 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. Therefore, reason and faith cannot be separated without diminishing the capacity of men and women to know themselves, the world and God in an appropriate way. This obliged the Council to reaffirm emphatically that there exists a knowledge which is peculiar to faith, surpassing the knowledge proper to human reason, which nevertheless by its nature can discover the Creator. 17. It is essential, therefore, that the values chosen and pursued in one's life be true, because only true values can lead people to realize themselves fully, allowing them to be true to their nature. Although seriously handicapped by the inherent weakness of human reason, this aspiration should be supported and strengthened. Although they insisted upon the organic link between theology and philosophy, Saint Albert the Great and Saint Thomas were the first to recognize the autonomy which philosophy and the sciences needed if they were to perform well in their respective fields of research. There is also the reality of sin, as it appears in the light of faith, which helps to shape an adequate philosophical formulation of the problem of evil. A great spiritual impulse leads Indian thought to seek an experience which would liberate the spirit from the shackles of time and space and would therefore acquire absolute value. It could be said that a good part of modern and contemporary philosophy would not exist without this stimulus of the word of God. The … In a spirit both sceptical and agnostic, some began to voice a general mistrust, which led some to focus more on faith and others to deny its rationality altogether. Whether we admit it or not, there comes for everyone the moment when personal existence must be anchored to a truth recognized as final, a truth which confers a certitude no longer open to doubt. In different ways and at different times, men and women have shown that they can articulate this intimate desire of theirs. 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. 83. DOCUMENTS‎ > ‎ Fides et Ratio. 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. 5. At the origin of our life of faith there is an encounter, unique in kind, which discloses a mystery hidden for long ages (cf. Science would thus be poised to dominate all aspects of human life through technological progress. It is in this faithful self-giving that a person finds a fullness of certainty and security. DEL SOMMO PONTEFICE GIOVANNI PAOLO II AI VESCOVI DELLA CHIESA CATTOLICA CIRCA I RAPPORTI TRA FEDE E RAGIONE SINTESI. 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. Of itself, philosophy is able to recognize the human being's ceaselessly self-transcendent orientation towards the truth; and, with the assistance of faith, it is capable of accepting the “foolishness” of the Cross as the authentic critique of those who delude themselves that they possess the truth, when in fact they run it aground on the shoals of a system of their own devising. Eclecticism is an error of method, but lying hidden within it can also be the claims of historicism. The beginning of the First Letter to the Corinthians poses the dilemma in a radical way. The most influential Catholic theologians of the present century, to whose thinking and research the Second Vatican Council was much indebted, were products of this revival of Thomistic philosophy. I have myself emphasized several times the importance of this philosophical formation for those who one day, in their pastoral life, will have to address the aspirations of the contemporary world and understand the causes of certain behaviour in order to respond in appropriate ways.84. Cultural context permeates the living of Christian faith, which contributes in turn little by little to shaping that context. 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. Recent times have seen the rise to prominence of various doctrines which tend to devalue even the truths which had been judged certain. 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”. Today, then, with the proliferation of systems, methods, concepts and philosophical theses which are often extremely complex, the need for a critical discernment in the light of faith becomes more urgent, even if it remains a daunting task. It is the Gospel which imposes this sapiential task directly upon her Pastors, and they cannot shrink from their duty to undertake it» (Fides et Ratio, 85). Deep within man there dwells the truth” (Noli foras ire, in te ipsum redi. CHAPTER I - THE REVELATION OF GOD'S WISDOM. Following Saint Paul, other writers of the early centuries, especially Saint Irenaeus and Tertullian, sound the alarm when confronted with a cultural perspective which sought to subordinate the truth of Revelation to the interpretation of the philosophers. 15. It is Christ who enables the two peoples to become “one”. Insisting on the importance and true range of philosophical thought, the Church promotes both the defence of human dignity and the proclamation of the Gospel message. CHAPTER V - THE MAGISTERIUM'S INTERVENTIONS IN PHILOSOPHICAL MATTERS, The Magisterium's discernment as diakonia of the truth. Abandoning the investigation of being, modern philosophical research has concentrated instead upon human knowing. In reaffirming the truth of faith, we can both restore to our contemporaries a genuine trust in their capacity to know and challenge philosophy to recover and develop its own full dignity. 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.

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