This encyclical addresses the the notion that faith and reason are somehow incompatible and contrary in nature. Sections Include: Introduction I: The Revelation Of God's Wisdom II: Credo Ut Intellegam III: Intellego Ut Credam IV: The Relationship Between Faith And Reason V: The Magisterium's Interventions In Philosophical Matters VI: The Interaction Between Philosophy And Theology VII:Current Requirements And Tasks Conclusion
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24 of 25 people found the following review helpful:
5.0 out of 5 stars
"Two Wings of Truth",
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This review is from: Fides et Ratio / On the Relationship between Faith and Reason (Paperback)
In Fides et Ratio, Pope John Paul II is addressing Catholic bishops regarding the value and relationship philosophy holds in regards to theology. The purpose of the encyclical letter is to stem certain abusive tendencies among theologians that distort divine revelation and to urge a new interest in philosophy as a means of articulating Christian truth. Divine revelation by its very nature proposes to man certain truths not naturally accessible to man from the standpoint of pure reason. Methodical reason, however, can explore these revealed truths in relation to established universal objective principles. A symbiotic relationship can therefore develop between theology and philosophy in which theology provides direction to the human quest for meaning and understanding and philosophy provides the language and method for articulating divine revelation. Divine and natural truth cannot be at odds since they both emanate from the God who is Truth, Jesus Christ.The Holy Father addresses the fact that much of modern philosophy bears a mistrust of reason and has abandoned metaphysical studies, having no confidence in the existence of universal truths. This has led to a crisis of meaning and contributes to the phenomenon of widespread despair and the culture of death. Finding universal truths to be confining, and limiting as regards freedom, modern philosophy has abandoned their pursuit and focuses upon utilitarian endeavors. The Holy Father warns that such a path, as embodied in such philosophies as the will to power, are ultimately self-destructive and lead to a disintegration of the human community. To deny the existence of universal truth is ultimately to deny existence. Nothing could be said to exist, not even one's own phenomenological experience. Truth, conversely, does not bind freedom, but is rather freedom's sole path. Any philosophy that denies the existence of truth is ultimately of no human value since it is absolutely at odds with lived experience. Human beings base their lives, their existence, upon what they know - whether through reason or divine revelation. If nothing can be know, as so much of modern philosophy contends, then our lives, our civilization, is groundless and doomed to fall. Truth, however, is inherently sought after by the human person and no matter what the philosophers say, man will not allow it to die. The Church for its part must insure that the articulation of revealed Christian truth proceeds within linguistic methods of reasoning, themselves based upon natural truth that in its own manner proceeds from God.
12 of 13 people found the following review helpful:
5.0 out of 5 stars
Important Catholic statement on Philosophy,
By Greg (Australia) - See all my reviews
This review is from: Fides et Ratio / On the Relationship between Faith and Reason (Paperback)
In the Christian tradition, Philosophy and Theology have not always sat together easily. While theologians from Clement of Alexandria to Augustine to Aquinas have embraced Philosophy eagerly and used it extensively in their theology, for others such as Tertullian, Luther, Calvin, or Nygren, Philosophy has been a source of corrupting errors which ruin faith or of poisonous skepticism which destroys faith and endangers salvation itself.In the Catholic tradition however, Philosophy has often been an essential tool used to clarify issues and matters of faith. In this regard, Catholicism is often strongly condemned by both the Orthodox, who claim (particularly when it came to utilising philosophical logic in trying to understand God) from departing from the Patristic 'mindset' of the Fathers, or from Protestants, who claimed Philosophy and Logic were unbiblical or distorted plain scriptural truths and merely put a massive man-made barrier between God and the Christian believer, as well as corrupting pure Apostolic and Biblical Christianity by introducing ideas from Greek philosophy or metaphysics into the faith itself (a claim strong amoung thinkers ranging from Luther and Calvin to Karl Barth, Adolf Von Harnack, and Anders Nygren, all very powerful theologians in their own right, whose insights cannot lightly be disregarded). Pope John Paul's encyclical is an important defence of the role reason and philosophy have to play in theology, especially in the sense of participating in God's wisdom. This concept goes back to Augustine and Aquinas, and also to an extent in the Eastern tradition, whereby the mind of the Christian partakes in the mind of God or God's attribute of wisdom, and in so doing learns to understand the mysteries of faith better and thus grows in faith. The main difference is in Western Catholicism this process takes place through a mixture of mystical contemplation mixed with philosophical analysis and logic, while in Eastern Christianity the ascent to God is mostly liturgical and mystical and God's essence is strongly protected against any human logic by a powerful veil of apophaticism. The same also occurs in many strands of Catholic spirituality also (especially in Eckhart and John of the Cross), but John Paul is keen for Catholic theologians and scholars to utilise and engage in Philosophy as a part of seeking understanding in faith. To the philosopher, this encyclical represents a valuable encouragement of the spirit of Philosophical inquiry, which in my view is essential, especially in religion, to make sure intellectual systems have some sort of vitality and relevance to the modern world and life. Unless Christian scholars creatively and constructively engage in an active and critical reflection on our past heritage, and use it to deal with today's difficult questions, then the faith risks becoming outmoded and boring in the face of modern questions and challenges. Yet the wisdom of God searches out and reaches us in unexpected ways, and the strong revival of classical questions in current philosophy around those of religion, mysticism and metaphysics, as well as a more critical examination of the foundations of cognition and science, show us there is hope yet new great philosopher-theologians will rise to the intellectual challenges of the present time.
6 of 6 people found the following review helpful:
5.0 out of 5 stars
Enshrine an Honest Quest for Truth or Philosophical Fads,
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This review is from: Fides et Ratio / On the Relationship between Faith and Reason (Paperback)
The book titled FIDES ET RATIO/ON THE RELATIONSHIP BETWEEN FAITH AND REASON is a well written compact book based on the late Pope John Paul's (1978-2005)1998 Letter to the Bishops. Pope John Paul II informed the Bishops of the responsibity of Catholic teachers and scholars to seek bona fide knowledge and to use such in teaching the Faith. The fact that the dialogue and debate re Faith and Reason has been ongoing for about 2,000 years was not lost on Pope John Paul II.Pope John Paul II was clear that the Catholic Church has been no stranger to debate, intellectual confrontation, etc. He was clear that one of the problems that distorted scholarship, teaching, and study has been philosophical pride which Pope John Paul II warned could warp serious learning and an honest quest for honesty and truth. He expressed dismay of what could be called indifferent pluralism which can lead to distrust of knowlege. Pope John Paul II wrote what Catholic scholarship is not based on false self imposed speculation but reaches to what could be called God's Truth. Pope John Paul II made a good case that what Catholics have known was that reason was important, but above reason was what may be termed the Great Unknown or God. In other words, philosophy and faith were not hostile to each other. What Pope John Paul II wanted readers to know was that reason, knowledge, etc. brought men closer to God. Another tenet that Pope John Paul II held was that the better men and women studied knowledge the closer they could be to God and freer of ignorance. Such a quest should be done without arrogance because more is not known than is known. As men know more, the more they realize what they do not know. Pope John Paul II was further concerned with language and wisdom and that there was the language of wisdom and words of wisdom. Pope John Paul II commented on an incident when the Apostle Paul supposedly visited Athens, Greece and viewed a statue with an inscription about The Unknown God (Acts 17: 22-23). This was an interesting anecdote and showed that some of the early Christian Apologists were familiar with Greek Philosophy. The implication was that men can know more if only because of what they have already learned. Many of the Early Church Fathers knew they had to be learned to avoid as appearing stupid and ignorant. Otherwise, the Catholic Faith could have been historically insignificant. Pope John Paul II used St. Justin (100-165) and St. Clement of Alexandria (d. 215 AD) as examples of early Church Fathers who were learned and yet devout Catholics. Probably the best example of a leanred man who added much to the Catholic Faith was St. Augustine (354-430) who wrote the Catholic Classic titled THE CITY OF GOD. Pope John Paul II then examined the contributions of St. Thomas Aquinas (1225-1274) who has "pride of place" in the Catholic Church. St. Thomas Aquinas was and is respected because he entered a dialogue with Muslim, Jewish, and Greek Orthodox scholars. As Pope John II noted, Aquinas argued that truth is where we find it even among those with whom we may disagree. Pope John Paul clearly explained that Aquinas made a good case that knowledge, reason, and learning could lead to God or truth is where God leads us. Pope John Paul II then explained why the Catholic Church's Magisterium or teaching authroity is important. The newer concepts of pragmatism and utilitarianism undermined truth and distorted reason. Yet, Pope John Paul critisized what he termed radical traditionism because such tried to refute reason. Pope John II mentioned that Pope Leo XIII (1878-1903) announced a renewal of the logic, reason, and Thomism to revive the thinking of St. Thomas Aquinas and to give reason its proper place. Basically Pope John Paul II tried to explain was that Catholic learning was more about truth than about any philosophical system. Catholic Theology needs reason and clear thinking and should be an inquiry about truth and life. Pope Paul II argued that reason and learning led to the "seat of wisdom." This is a compact book which requires careful reading and thought. Pope John Paul could have included the work of Father Lemaitre (1894-1966)whose work in physics was admired by Albert Einstein (1879-1955) and Father Jaki (1920-2005)who did advanced work in physics. Both Fathers Lemaritre and Jaki were devout Catholics who were learned men. Those who have limited exposure to the supposed "debate" between religion and science would have a better understanding by reading this book. An excellent companion book is Father Duffy's book titled QUEEN OF THE SCIENCES:THE SPECIAL RELATIONSHIP BETWEEN CATHOLIC THEOLOGY AND LIBERAL EDUCATION. James E. Egolf August 16, 2010
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