Pope John Paul 11 considered there were
dangers and risks in some currents of philosophical thoughts, which are
especially prevalent today. He then
listed a number ( not all) of errors and risks for philosophical work viz:
- Eclecticism.
- Historicism or Modernism.
- Scientism
- Pragmatism.
- Nihilism.
Here follows a brief explanation
of each of the above.
1.Eclecticism.
Eclecticism is practised by those
who, in research, teaching and argumentation tend to use individual ideas drawn
from different philosophies, without concern for their internal coherence,
their place within a system or their historical context. Such manipulating does not help the search
for truth and does not train reason to formulate arguments seriously and
scientifically. A rigorous and
far-reaching study of philosophical doctrines helps to overcome eclecticism.
2. Historicism or Modernism.
The fundamental claim of
historicism is that the truth of a philosophy is determined on the basis of its
appropriateness to a certain period and a certain historical purpose. They claim that what was true in one period
may not be true in another period.
On the contrary, the truth or the
error in the past can be identified and evaluated despite the distance of
historic past. Some theologians using
modernism may use only the most recent opinions and philosophical language
ignoring the crucial evaluation of them in light of tradition. Modernism does not satisfy the demands of
truth.
3. Scientism.
Under scientism the validity of
forms of knowledge is only accepted if it is a positive science. It believes religious, theological, ethical
and aesthetic knowledge are only fantasies because such knowledge is based on
emotions. Science is the all important
aspect in the view of those holding scientism as the sole criterion for human
progress. Ultimately what this lead to
is for such a people to think that if something is technically possible it is
therefore morally admissible, and ethical judgments have no place in their
minds.
4. Pragmatism.
Pragmatism does not abide with
theoretical considerations or judgements based on ethical principles. Unchanging values are ignored in favour of
the majority opinion even if it is wrong.
This means that the great moral decisions of humanity are made by
institutional agencies. By taking a
one-dimensional vision of the human being and excluding ethical dilemmas the
pragmatist does not consider the meaning of suffering and sacrifice and life
and death.
5. Nihilism.
The nihilst is a person who
denies all foundations and of objective truth.
Nihilsim denies humanity and the very identity of the human being. In reality it tries to erase from the human
being the marks of their likeness to God.
This leads to a destructive will to power or to solitude without
hope. Once truth is denied, it is pure
illusion to try to set people free.
Truth and freedom either go together hand in hand or together they
perish in misery.
Even though our heritage of
knowledge has expanded in areas such as logic, the philosophy of language,
epistemology ( the theory or science of the method and grounds of knowledge)
the philosophy of nature, anthropology, an analysis of freedom, yet the
rationalists argues against all claims that were once thought indisputable.
The age of ‘postmodernity’ has
arrived in which the human being is expected to live in a world without
meaning, where everything is provisional and ephemeral. The certitude of faith is called into
question.
But nihilism has sustained a big
blow because of the evil in the world, and it is not the panacea of the
triumphant progress of reason, the source of all happiness and freedom. Rather it has led to the temptation to
despair. Man has found that he is unable
single- handedly to completely take charge of his destiny.
Current tasks for theology.
Theology is committed today to
two tasks, i.e.,
- The task entrusted to it by the Second Vatican Council, to renew its methods so as to serve evangelisation more effectively.
- The task of looking to the ultimate truth which Revelation entrusts to it. This is theology’s main concern; and it also challenges philosophy so that by a dual approach, truth, which is Christ may once again be known and expressed.
Here the Pope decided to give
instruction to theology in which specific form it should take to achieve
unity. He said that the chief purpose of
theology is to provide an understanding of Revelation and the content of
faith. Thus the theologian must ponder
deeply on the mystery of the Triune God, the Incarnation of the Son of God, his
coming as man, His Passion and Death, His Resurrection and Ascension to the
Father, and the descent of the Holy Spirit to guide the Church and help it to
grow. To try to understand God’s kenosis
(Christ’s action of emptying himself by becoming man and suffering death) is a
major task as one finds it inconceivable that suffering and death can express a
love, which gives itself and seeks nothing in return. The theologian needs to make a careful
analysis of the Scriptures and of the Church’s living tradition. Any problems found will need to be resolved
with the help of philosophy.
The relationship between meaning
and truth is a problem as the sources, which the theologian interprets, need to
be understood and explained. God
communicates through scriptures, which need to be understood and conveyed in
human language. In interpreting the
sources of Revelation, the theologian has to determine the deep and authentic
truth which the texts are communicating, and then use human language to advise
people of God’s truth and words.
Really the Gospels go beyond just
telling stories or parables, but rather they are designed to give people
meaning in their lives so that they are ultimately saved for the next
life. The truth in the Gospels has been
preserved by the Church over centuries.
Nevertheless the relationship between fact and meaning needs to be
examined also from the philosophical point of view.
God’s truth can never vary from
place to place, culture to culture and one period of history to another. But of course, cultural changes do occur
which can change the meaning of texts and truth. The Pope believes that the use of a
hermeneutic open to the appeal of metaphysics can transform erroneous claims of
historicism to that of truth espoused by God.
A problem arises and has to be
considered is the fact that human words assume something differing in other
times and cultures. Despite this,
history has shown that certain basic concepts retain their universal
epistemological value and the truth of the propositions in which they are
expressed. It is true that the meaning
of various concepts may be imperfect.
This can be overcome to a large extent by philosophy deepening its right
understanding of the relationship between conceptual language and truths.
Theology’s task is to interpret
sources and to understand revealed truth.
Philosophy also needs to enable dogmatic theology to perform its
functions appropriately. The dogmatic
pragmatism, which did not subscribe to the truths of faith, has already been
refuted and rejected, because that approach is inadequate, reductive and
superficial at the level of speculation.
A Christology or an ecclesiology developed solely on the model of civil
society would be subject to such reductionism.
Philosophy which repeats antiquated
formulas is unable to propose anew the problem of being which is a dynamic
philosophy viewing reality in its ontological, causal and communicative
structures. Being based on the very act
of being, open to reality and to God who brings all things to fulfilment, such
a philosophy becomes strong and enduring.
In the same way Revelation provides theology with the intimate
relationship, which exists between faith and metaphysical reasoning.
Moral theology and philosophy
must be so designed so that they understand that faith is linked to moral life
of believers, whose ethical conscience can be disoriented by modern challenges
to faith. The Pope’s Encyclical Letter:
’Veritatis Splendor’ highlighted the many current problems stemming from a
crisis of truth. Once goodness is lost,
then conscience changes for the worse and is unable to express a judgment about
the right conduct to be chosen here and now.
Instead it is left so that the individual conscience can determine what
is good and evil and act accordingly.
Thus one’s truth can be different from someone else’s truth.
Right through ’Faith and Reason’
the Pope has reiterated the fundamental role of truth in the moral field, and
based entirely on God’s Word.
Moral theology, using
philosophical ethics, which is neither subjectivist nor utilitarian, must
examine the truth of goodness such as that found in Christian holiness and the
practice of human supernatural virtues.
If it does this correctly, then it will be able to tackle any aspects
such as peace, social justices, the family, the defence of life and the
environment in a more appropriate and effective way.
Theological work in the Church is
at the coalface of the proclamation of the faith and of Catechesis, announcing
the truth of Christ and of the Pascal Mystery.
Catechesis is important because
it helps to form the person by presenting the Church’s doctrine in its
integrity and demonstrating its link with the faithful. There results a bond between teaching and
living and recognising the truth about the mystery of the living God. There is a reciprocity between theological
disciplines and the various strands of philosophy, on which both are attempting
to clarify the relationship between truth and life, between event and doctrinal
truth, and transcendent truth and human language.
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