Year of Grace Series: Faith and Reason Encyclical Chapter 5 part 2.

During this year of Grace, it is timely to consider whether Faith and Reason are interwined or as secular society would like us to believe that Faith and Reason are exclusive.  My purpose for writing this series is to explore this by examining carefully the encyclical  called " Fides et Ratio"- Faith and Reason written by the late Pope John Paul 11. I hope that during these next 8-10 weeks, you may explore with me, find your own answers and be able to communicate the truth to others. I also hope that in studying this encyclical you will be blessed with many graces. This week we continue to explore together chapter 5 which examines the the role of the magisterium and philosophy. I will examine this chapter in two parts, with today's post being part 2 of chapter 5.

 

The Church’s interest in philosophy

The Magisterium seeks to stress the basic principles of a genuine renewal of philosophical enquiry as well as pointing the way to be taken.

The one papal document devoted entirely to philosophy was Pope Leo X111 Encyclical ‘Aeterni Patris’ dated 4 August 1879 in which he showed how philosophical thinking contributes in fundamental ways to faith a and theological learning.  He insisted on the incomparable value of the philosophy of St Thomas Aquinas, who distinguished clearly between faith and reason, each with its specific rights and dignity.

The works of St Thomas became known through the formation of the new Thomistic schools through historical studies.  The second Vatican Council was indeed indebted to the revival of Thomistic philosophy by Catholic theologians.  There was also a resurgence of philosophical thought in culture of Christian inspiration by other Catholic philosophers apart from those who had adopted the Thomistic philosophy.,  Taken together the different modes of philosophical speculation have kept alive the great traditions of Christian thought which unites faith and reason.

One chapter of ‘Gaudium et Spes’ from the Second Vatican Council provides philosophy with much inspiration.  For example, it refers to the value of the human person created in God’s image, explains the dignity and superiority of the human being over the rest of creation, and declares the transcendent capacity of human reason.  Atheism is also dealt with especially the flaw relating to dignity and freedom of the persons.

Pope John Paul 11’s first Encyclical Letter ‘Redemptor Hominis’ of 4 March 1979 also used the philosophy espoused by ‘Gaudium et Spes’ by stating that ‘Christ, the new Adam, in the very revelation of the mystery of the Father and his love, fully reveals man to himself and bring to light his most high calling’.

The Decree on Priestly Formation ‘ Optatam Totius’ requires standards for the priesthood ‘to have a solid and harmonious knowledge of the human being, of the world and of God, based on the philosophical heritage which is enduringly valid, yet taking into account currents of modern philosophy’.

Other magisterial documents have reiterated the need for students to the priesthood to have a solid philosophical formation.  The late Pope noted with displeasure that there was a lack of interest in the study of philosophy.

There are a number of reasons for this, viz:

• Distrust of Reason found in contemporary philosophy.
• Misunderstanding with regard to the human sciences by theologians, who marginalised philosophy by putting something else in its place in pastoral formation.
• Renewed interest in the inculturation of faith, with sophisticated modes of thinking and an array of expression of popular wisdom, giving rise to genuine cultural wealth of traditions.  But the study of traditional ways and philosophical enquiry should go hand in hand to proclaim the Gospel.
  
  

Pope John Paul 11 was adamant that the study of philosophy is fundamental and indispensable to the structure of theological studies and the priesthood.  The Fifth Lateran Council (1512-1517) confirmed the experience of the Middle Ages which required philosophical and theological learning to be harmonised and indirectly influenced the development of the modern philosophy.

The late Pope re-emphasised the Church’s keen interest in philosophy and theology which are required for the philosophical search for truth.

It is the Magisterium duty to discern and promote philosophical thinking which is not at odds with faith, whilst the Pope’s task is to state principles and criteria which are necessary to restore a harmonious and creative relationship between theology and philosophy.