En las encíclicas Fides et Ratio (1998) y Lumen Fidei (2013), aparecen los misterios como elementos claves a la hora de analizar las relaciones entre la fe y la razón. En Fides et Ratio se trata de ...los misterios como categoría formal (sin olvidar el contenido); en Lumen Fidei lo importante es el contenido de los misterios. En el artículo, en primer lugar, se recogen los textos fundamentales de las dos encíclicas sobre el misterio. A continuación, se examina su relación con la racionalidad, así como la teología negativa y su expresión en las paradojas. Finalmente, se reflexiona sobre el misterio encarnado y sobre los misterios celebrados en la liturgia.
In this paper, the author will demarcate three main stages of the development of Étienne Gilson’s doctrine on Christian philosophy through an examination of some of Gilson’s key works, treated in ...chronological order. Thus, he proceeds to explicate how Gilson’s doctrine developed from its gestational stage in the 1920s through the first Christian philosophy debate of the 1930s, into its 2nd stage of birth and infancy from the 1930s through the early 1950s, ending with the 3rd stage of maturity in the later 1950s and 1960s. Furthermore, he notes that implicit throughout those three stages are notions of Christian philosophy as existing in two modes: one as the philosophical component present within theology and the second properly speaking outside of theology though by no means outside of the influence of Christianity. Additionally, Gilson’s influence upon St. John Paul II’s treatment of Christian philosophy in Fides et Ratio is addressed. The paper culminates in showing how Gilson’s mature doctrine on Christian philosophy is relevant as a guide for doing Christian philosophy in this Third Christian Millennium.
Enciklika Fides et ratio, oslonjena na tomističku filozofsku misao, propituje odnos vjere i razuma i ističe nužnost filozofije za specifične teološke discipline. No, misaoni dosezi enciklike sežu ...puno dalje. Cilj je ovoga rada pokazati da se sve znanosti mogu shvatiti kao praeambula fidei i da je enciklika u cjelini poziv na dijalog, ne samo između filozofije i teologije, već i s drugim znanostima. U tom se smislu, enciklika pokazuje važnom za današnje doba, tzv. STEM doba, jer otkriva važnost svih znanosti i smješta ih u širi kontekst, te ih, ističući autonomiju njihova traganja za istinom, pokazuje neizostavnim sudionicima dijaloga s teologijom i filozofijom.
The encyclical Fides et ratio is based on Thomistic philosophical thought. It questions the relationship between faith and reason and emphasizes the necessity of philosophy for specific theological disciplines. However, in this research we show that the encyclical’s thinking reaches far beyond. The analysis of the text of chapter six has shown that the encyclical emphasizes that (1) faith cannot give up reason, which limits itself from fideism. Also (2) that reason by faith strengthens itself to reach the goals it could not achieve, which represents (a) moving away from rationalism and scientism, and (b) giving reason a dimension of openness to the divine nature, revealing it as a link between nature and the divine nature. However, on the line of Thomistic thought the encyclical adds (1) that there are some truths that can be learned naturally, on the independent path of rational inquiry that does not have to divert from one’s own principles and autonomy, and that (2) the knowledge of these truths necessarily precedes the acceptance of God’s revelation. These truths represent the path of preparation for faith. Furthermore, relying on Aquinas’s metaphysic, psychology and philosophy of mind, the encyclical stresses that grace perfects nature (FR, no. 75) and that there is distinction between two lines of cognition (FR, no. 54). But these two lines of cognition are not mutually exclusive, but complementary and revealing (a) that the search for a natural foundation of meaning is one of the most important points of this encyclical and (b) the necessity of a dialogue between theology and philosophy. However, among the autonomous natural paths of cognition, which are defined by the term »the path of preparation for the faith«, which refers to the medieval term »praeambula fidei« (FR, no. 67), we also recognize the sciences that aim at natural cognition. Thus, the reach of the encyclical is expanded. Therefore, we conclude that the encyclical Fides et ratio places all sciences (a) in a broader context, and points to their significance; and (b) emphasizes their autonomy in the search for truth; and (c) at the same time reveals them as needed participants in the dialogue with theology and philosophy. Every science with its autonomy is an antecedent to the faith and that fact is a call for dialogue, which is clearly defined in Gaudium et spes number 36. This dialogue should be realized on an ontological, epistemological and ethical level. The connection in dialogue between theology and other sciences is philosophy. This, however, stead Lambert, sets before us the task of designing higher education institutions which can be a space for dialogue between sciences, without abandoning the principles of one’s own path of inquiry. By recognizing the empirical sciences as a pathway to faith and pointing out the importance of dialogue of philosophy, theology and other sciences, we discover the depth of the encyclical Fides et ratio. On its pages, it offers solutions that bring meaning and hope to the present-day STEM mentality.
Fede e ragione Pasquale, Gianluigi
Služba Božja,
09/2019, Letnik:
59, Številka:
3
Journal Article, Paper
Recenzirano
Odprti dostop
L’articolo sviluppa cinque tesi innestate nella più lunga Lettera Enciclica scritta da San Giovanni Paolo II (1920-2005) esattamente a vent’anni dalla sua promulgazione (1998-2018), «Fides et ratio» ...inerente i rapporti intercorrenti tra fede e ragione. Alcune vennero intercettate durante il ventennio trascorso, altre sono inedite. Con la prima si ribadisce la completa autonomia della filosofia rispetto alla teologia cristiana, quale scienza della fede che pensa se stessa, motivo per il quale il sapere teologico non sposa nessun tipo di filosofia, ovvero la utilizza «qua talis». Con la seconda si ribadisce che la fede senza la «recta ratio» – oggi intorbidita e indebolita dalla società della tecnica – non potrebbe nulla senza il logos di cui si è attrezzata fin dall’inizio. Così, con la terza tesi si (di)mostra che, onde evitare che il pensiero riproducente se stesso prosegua all’infinito, essi trovi nella forma incarnata del logos – Gesù Cristo – l’unica «saturazione» del proprio ricercare. La quarta tesi rivela qualcosa che era sfuggito fino a qualche mese fa, ossia l’insistenza di «Fides et ratio» ad aprirsi ad altre culture, oltre a quella cristiana piuttosto secolarizzatasi, tipo quella indiana o asiatica, essendovi una «ratio». Con la quinta tesi, ugualmente inedita, si ravvisa che solo una «ragione etica» ovvero amicale, responsabile, fiduciale, appunto, può permettere alla fede di raggiungere quel livello rivelativo cui anela: nella persona di Gesù Cristo.
The article assumes five thesis grafted into the longest Encyclical Letter written by St. John Paul II (1920-2005) exactly twenty years after its promulgation (1998-2018), «Fides et ratio» concerning the relationships between faith and reason. Some have being discovered during the past twenty years, others are unpublished. With the first one, man underlines the complete autonomy of philosophy with respect to Christian theology, as the science of the faith that thinks of itself, the reason why theological knowledge is not linked to any kind of philosophy, which means, it uses the philosophy «qua talis». With the second it is reiterated the consciousness that faith without the «recta ratio» – today muddened and weakened by the society of technology – could do nothing without the logos it has been equipped with since the beginning. Thus, with the third thesis we (de)monstrate that, in order to prevent the reproductive thought from continuing to infinity, they find in the embodied form of the logos - Jesus Christ – the only «fulfillment» of their own research. The fourth thesis reveals something that had escaped until a few months ago, namely the insistence of «Fides et ratio» to open up to other cultures, besides the rather secularized Christian one, like the Indian or Asian one,
there being a «ratio». With the fifth thesis , equally unpublished, it is
recognized that only an «ethical reason» or amicable, responsible,
fiducial, in fact, can allow the faith to reach that level of revelation
which it longs for: in the person of Jesus Christ.
Prošla su puna dva desetljeća od kada je papa Ivan Pavao II. objavio encikliku o odnosu vjere i razuma. Tu obljetnicu autor uzima kao povod da iznese neka svoja zapažanja o tematici kojom se taj ...dokument bavi i odjecima koje je dosad imao, osobito u novijim smjernicama za izobrazbu katoličkih svećenika i u pojedinim nastupima pape Benedikta XVI. Autor se najprije osvrće na razloge zbog kojih mjerodavni tekstovi crkvenog učiteljstva u naše vrijeme ne doživljavaju u crkvenoj i društvenoj javnosti onu pozornost koju po svojoj važnosti zaslužuju. Zatim pobliže ocrtava kako su temeljne misli iz enciklike Fides e ratio o važnosti filozofije za teološki studij dobrim dijelom pretočene u Dekret o reformi crkvenog studija filozofije i u novi Ratio fundamentalis institutionis sacerdotalis, dokument o odgoju i obrazovanju svećenika. U završnom dijelu autor analizira nekoliko tekstova i predavanja pape Benedikta XVI. iz kojih se jasno očituje da je spomenuti papa, kao nitko drugi u naše vrijeme, uočio važnost međusobne povezanosti i suradnje kršćanske vjere i ljudskog uma kao sudbinskog pitanja današnjeg čovječanstva i ukazivao na goleme opasnosti koje nastaju ako ta dva krila ljudskog duha ne iznađu odnos međusobnog potpomaganja, prožimanja i kritičkog čišćenja.
Many things have been said about Fides et ratio encyclical, though the present study aims to prove the subject we think is its main point: John Paul II's interest to propose thinkers and scientists, ...to regain confidence in reason to know the truth, even though this is difficult.
Presently cultural horizon prevails the insecurity of the true reach of knowledge. Pope John Paul II calls to this state of affairs: crisis around the truth. Fides et ratio offers the keys that will ...allow the man to leave this serious situation.
The main and foundamental topic of Pope John Paul II's Encyclical Fidesetratio is the epistemological value of theological science. In this context, what the Pope said about philosophy is ...understandable only basing the reflexion on the existence of "common sense", which contemporay epistemology recognises as the common epistemic root both of philosophy and Cristian faith.
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