Avant d’analyser Fides et ratio, l’A. reprend les réflexions récentes sur la théologie fondamentale effectuées à Comentarios a la carta encíclica “Fides et ratio”. Sorry, this document isn’t available for viewing at this time. In the meantime, you can download the document by clicking the ‘Download’ button above. Results 61 – 90 of Carta encíclica Fides et Ratio, sobre las relaciones entre fe y razón by Juan Pablo II – José A. Martínez Puche (Ed.) and a great selection.
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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. Illumined by faith, reason is set free from the fragility and limitations deriving from the disobedience of sin and finds the strength required to rise to the knowledge of the Triune God. This circular relationship with the word of God leaves philosophy enriched, because reason discovers new and unsuspected horizons.
Precisely because they were intense in living faith’s content they were able to reach the deepest forms of speculation. At times, this happens because those whose vocation it is to give cultural expression to their thinking no longer look to truth, preferring quick success to the toil of patient enquiry into what makes life worth living.
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. Rightly, therefore, the sacred author identifies the fear of God as the beginning of true knowledge: 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.
From this comes the Magisterium’s duty to discern and promote philosophical thinking which is not at odds with faith. A climate of suspicion and distrust, which can beset speculative research, ignores the teaching of the ancient philosophers who proposed friendship as one of the most appropriate contexts for sound philosophical enquiry.
From this starting-point, human reason with its many questions has developed further its yearning to know more and to know it ever more deeply. 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 truths of philosophy, it should be said, are not restricted only to the sometimes ephemeral teachings of professional philosophers. Learn more about Amazon Prime.
Carta Enciclica Fides Et Ratio – Juan Pablo II | Erick Gomez –
Step by step, then, we are assembling the terms of the question. Hypotheses may fascinate, but they do not satisfy. By the same token, reason which is unrelated to an adult faith is not prompted to turn its gaze to the newness and radicality of being. Moral theology has perhaps an even greater need of philosophy’s contribution. The answer we give will determine whether or not we think it possible to attain universal and absolute truth; and this is a decisive moment of the search.
The fool thinks that he knows many things, but really he is incapable of fixing his gaze on the things that truly matter. Where have I come from and where am I going?
With a false modesty, people rest content with partial and provisional truths, no longer seeking to ask radical questions about the ejciclica and ultimate foundation of human, personal and social existence. Faith therefore has no fear of reason, but seeks it out and has trust in it. 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.
A quite special place in this long development belongs to Saint Thomas, not only because of what he taught but also because of the dialogue which he undertook with the Arab and Jewish thought of his time. Human perfection, then, consists not simply in acquiring an abstract knowledge of the truth, but in a dynamic relationship cafta faithful self-giving with others.
La Encíclica Fides et ratio y la Teología Fundamental: hacia una propuesta
The word of God is addressed to all people, in every age and in every part of the world; and the human being is by nature a philosopher. 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.
With the Revelation of God Israel could plumb the depths of all that she sought in vain to reach by way of reason. Surpassing the goal towards which it unwittingly tended by dint of its nature, reason attained the supreme good and ultimate truth in the person of the Word made flesh. As a philosophy of nothingness, it has a certain attraction for people of our time.
Where is the debater of this age? In the light of these principles and criteria, it will be possible to discern with greater clarity what link, if any, theology should forge with the different philosophical opinions or systems which the world of today presents.
Enciclica fides et ratio
The Psalmist adds one final piece to this mosaic when he says in prayer: In the years after the Second Vatican Council, many Catholic faculties were in some ways fires by a diminished sense of the importance of the study not just of Scholastic philosophy but more generally of the study of philosophy itself. Encic,ica is the ultimate possibility offered by God for the human being to know in all its fullness the seminal plan of love which began with creation.
From birth, therefore, they are immersed in traditions which give them not only a language and a cultural formation but also a range of truths in which they believe almost instinctively. In theology too the temptations of other times have reappeared. This is what has driven so many enquiries, especially in the scientific field, which in recent centuries have produced important results, leading to genuine progress for all humanity.
Jesus Christ, the Word made flesh, rxtio as ‘a human being to human beings’, ef the words of God’ Jn 3: Why is there evil?
It is not too much to claim that the development of a good part of modern philosophy has seen it move further and further away from Christian Revelation, to the point of setting itself quite explicitly in opposition.
To assist our reflection on this point we have one of the most fruitful and important minds in human history, a point of reference for both philosophy and theology: It is not insignificant that the death of Socrates gave encilcica one of its decisive orientations, no less decisive now than it was more than two thousand years ago.
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.
The daily experience of suffering—in one’s own life and in the lives of others—and the array of facts which seem inexplicable to reason are enough to ensure that a question as dramatic as the question of meaning cannot be evaded.