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La Encíclica Fides et ratio y la Teología Fundamental: hacia una propuesta
Their initial disinterest is to be explained on other grounds. Write a customer review.
La non-storia del pensiero medievale nell’enciclica Fides et ratio. 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.
They are born into a family and in a family they grow, eventually entering society through their activity. Although seriously handicapped by rnciclica inherent weakness of human reason, this aspiration should be supported and strengthened.
It is enough to recall, by way of example, the pronouncements made through the centuries concerning theories which argued in favour of the pre-existence of the soul, 56 or concerning the different forms of idolatry and esoteric superstition found in astrological speculations, 57 without forgetting the more systematic pronouncements against certain claims of Latin Averroism which were incompatible with the Christian faith.
It was easy to confuse philosophy—understood as practical wisdom and an education for life—with a higher and esoteric kind of knowledge, reserved to those few who were perfect. It is this duality alone which allows us to specify correctly the relationship between revealed truth fnciclica philosophical learning.
Carta Enciclica Fides Et Ratio – Juan Pablo II | Erick Gomez –
I have no wish to direct theologians to particular methods, since that is not the competence of the Magisterium. This theory claims for philosophy not only a valid autonomy, but a self-sufficiency of thought which is patently invalid.
Driven by the desire to discover the ultimate truth of existence, human beings seek to acquire those universal elements of knowledge which enable them to understand themselves better and to advance in their own self-realization. One altar in particular caught his eye, and he took this as a convenient starting-point to establish a common base for the proclamation of the kerygma.
Yet the Thomistic and neo-Thomistic revival was not the only sign of a resurgence of philosophical thought in culture of Christian inspiration. From the first pages of his Summa Theologiae48 Aquinas was keen to show the primacy of the wisdom which is the gift of the Holy Spirit and which opens the way to a knowledge of divine realities. Restating almost to the letter the teaching of the First Vatican Council’s Constitution Dei Filiusand taking into account the principles set out by the Council of Trent, the Second Vatican Council’s Constitution Dei Verbum pursued the age-old journey of understanding faithreflecting on Revelation in the light of the teaching of Scripture and of the entire Patristic tradition.
For the People of God, therefore, history becomes a path to be followed to the end, so that by the unceasing action of the Holy Spirit cf. These are the questions which we find in the sacred writings of Israel, as also in the Veda and the Avesta; we find them in the writings of Confucius and Lao-Tze, and in the preaching of Tirthankara and Buddha; they appear in the poetry of Homer and in the tragedies of Euripides and Sophocles, as they do in the philosophical writings of Plato and Aristotle.
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.
As they broadened their view to include universal principles, they no longer rested content with the ancient myths, but wanted to provide a rational foundation for their belief in the divinity.
Withoutabox Submit to Film Festivals. They had to point as well to natural knowledge of God and to the voice of conscience in every human being cf. 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.
I trust most sincerely that these difficulties will be overcome by an intelligent philosophical and theological formation, which must never be lacking in the Church. Yet personal growth and maturity imply that these same truths can be cast into doubt and evaluated through a process of critical enquiry. Yet the Magisterium does more than point out the misperceptions and the mistakes of philosophical theories.
But that does not mean that they ignored the task of deepening the understanding of faith and its motivations. There are various reasons for this disenchantment. This second wisdom is acquired through study, but the first ‘comes from on high’, as Saint James puts it. In tracing Christianity’s adoption of philosophy, one should not forget how cautiously Christians regarded other elements of the cultural world of paganism, one example of which is gnosticism.
It was when he encountered the truth of Christian faith that he found strength to undergo the radical conversion to which the philosophers he had known had been powerless to lead him. In the New Testament, human life is much less governed by prescriptions than in the Old Testament.
This is why many people stumble through life to the very edge of the abyss without knowing where they are going. Reinforced by his personal story and sustained by a wonderful holiness of life, he could also introduce into his works a range of material which, drawing on experience, was a prelude to future developments in different currents of philosophy.
Enciclica fides et ratio
It is not just a question of theological discourse raio this or that concept or element of a philosophical construct; what matters most is that the believer’s reason use its powers of reflection in the search for truth which moves from the word er God towards a better understanding of it. Cultures are not only not diminished by this encounter; rather, they are prompted tides open themselves to the newness of the Gospel’s truth and to be stirred by this truth to develop in new ways.
I cannot fail to note with surprise and displeasure that this lack of interest in the study of philosophy is shared by not a few theologians.
In short, the hope that philosophy might be able to provide definitive answers to these questions has dwindled.
Anthropology, logic, the natural sciences, history, linguistics and so forth—the whole universe of knowledge has been involved in one way or another. Hence we see among the men and women of our time, and not just in some philosophers, attitudes of widespread distrust of the human being’s great capacity for knowledge. Nonetheless, it is true that a single term conceals a variety of meanings. Rather than make use of the human capacity to know the truth, modern philosophy has preferred to accentuate the ways in which this capacity is limited and conditioned.
There are also signs of a resurgence of fideismwhich fails to recognize the importance of rational knowledge and philosophical discourse for the understanding of faith, indeed for the very possibility of belief in God. That seems still more evident today, if we think of Christianity’s contribution to the affirmation of the right of everyone to have access to the truth.
The theme of death as well can become for all thinkers an incisive appeal to seek within themselves the true meaning of their own life.