SYNTHESIS OF THE ENCYCLICAL 'FIDES ET RATIO'

Pope John Paul II

Pedro Sergio Antonio Donoso Brant ocds

INTRODUCTION
Faith and reason, the two wings to elevate to the truth. Faith and reason (Fides et Ratio) are
like the two wings with which the human spirit rises towards contemplation of the
Truth. With this expression, Pope John Paul II opens the encyclical
"Faith and Reason." After reading this encyclical, it is impressive how in so few words
is able to synthesize the core of his letter, the theme of truth, something that is essential in
the life and history of men. This is how Pope John Paul II sponsors the
the capacity of human reason to be aware of the truth, and demands that faith and the
philosophy will find its deep unity again. He, as the head of our Church,
he wants to assert the need to reflect on the truth.
It is no less true that human beings throughout time have questioned
important questions about their own identity, as well as what their origin is, like
also what will happen to him after his death, about these aspects, in the
search for the truth itself and what is its foundation, reason finds its greatest support
gifted with beauty in faith.
One aspect that stands out to me, among many others, is that at the beginning in point 5,
the Pope states: "The Church, for its part, appreciates the effort of reason to achieve
goals that make personal existence increasingly dignified. She sees in philosophy the
path to know fundamental truths related to the existence of man.
At the same time, he sees philosophy as an indispensable help to deepen.
the intelligence of faith and communicate the truth of the Gospel to those who do not yet know it...
What drives me to this is the fact that, especially in our time, the
the search for ultimate truth often seems obscured." And my question is, how do you
Has it reached that darkening?

SYNTHESIS OF THE ENCYCLICAL 'FIDES ET RATIO'

1. Chapter I THE REVELATION OF THE WISDOM OF GOD.
In this first chapter, the Pope presents to us the knowledge that comes from faith, 'the
"Revelation as knowledge that God himself offers to man." In this way, not
It makes it clear that, "in addition to the knowledge inherent to human reason, capable of its
nature of reaching the Creator, there is a knowledge that is peculiar to faith
effect, they are two truths that do not entangle, nor does one make the other unnecessary.
2. Chapter II I BELIEVE THAT I MAY UNDERSTAND "Wisdom knows everything and
understand » (Wisdom 9:11)
In this second chapter, it is emphasized that in the Holy Scriptures there is the assurance that
there is an intense unity between the discernment of reason and that of faith, and certainly
we cannot do without the knowledge that God gives us there if it is ours to have
answers about our existence.
3. Chapter III I UNDERSTAND IN ORDER TO BELIEVE, Walking in search of truth
In this third chapter, on 'understanding to believe', Pope John Paul II considers the
the premise that man wishes to know the truth. Indeed, man, with his reason, from
all his life he questions everything, and says: "Even daily life shows
how interested each one is in discovering, beyond what is known by hearsay, how they are
truly the things.” His search tends towards a truth that can explain the
sense of life. This truth is also found in the testimony of others, which
is part of a person's normal existence: "In a man's life, the
truths simply believed are much more numerous than those acquired through
personal observation
4. Chapter IV RELATION BETWEEN FAITH AND REASON, Further stages
significant in the encounter between faith and reason
In this chapter, the Pope expresses that "The first Christians, to make themselves understood
for the pagans, they could not refer only to 'Moses and the Prophets'; they had to also
to rely on the natural knowledge of God and on the voice of the moral conscience of each
man". It also presents us with the example of the Church Fathers, who "were
capable of fully bringing to light what was still implicit and preparatory
in the thinking of the great ancient philosophers.
5. Chapter V: INTERVENTIONS OF TEACHING ON ISSUES
PHILOSOPHICAL
In this fifth chapter, various pronouncements of the Magisterium are mentioned about
philosophical issues. The Pope states that 'The ecclesiastical Magisterium can and must, by
therefore, exercise authority, in light of faith, their own critical discernment in relation
with the philosophies and assertions that oppose Christian doctrine.
It is considered from the idea that 'the Church does not propose its own philosophy nor canonizes'
a particular philosophy at the expense of others," but it does "have the duty to indicate what
in a philosophical system may be incompatible with his faith." It is also clear that
no historical form of philosophy can legitimately claim to encompass all the
truth, nor to be the full explanation of the human being, the world, and the relationship of man
with God.
6. Chapter VI: INTERACTION BETWEEN THEOLOGY AND PHILOSOPHY. The
science of faith and the demands of philosophical reason
In this chapter, attempting to establish harmony between philosophy and theology, the Pope...
It begins by stating: 'The word of God speaks to every man, at all times and
places of the earth; and man is naturally a philosopher. For its part, theology, in
how much elaboration reflects and scientific intelligence of this word in the light of faith,
cannot do without relating to the philosophies developed in fact throughout the
history, both for some of its procedures and also to achieve its tasks
specific.
 With this, this chapter is dedicated to the demands that the various disciplines
Theological must maintain in relation to philosophical knowledge. The central idea is that without
the contribution of philosophy could not illustrate certain theological contents.
7. Chapter VII: CURRENT DEMANDS AND COMMITMENTS. Demands
non-negotiables of the word of God
This chapter begins by saying that: "The Holy Scriptures contain, in a way
explicit or implicit, a series of elements that allow for a vision of man
and of the world of great philosophical value. Christians have become aware
progressively from the wealth contained in those sacred pages." The theme in which
this chapter focuses on revelation as the 'point of reference and confrontation'
between philosophy and faith. Sacred Scripture contains a series of elements that
they allow us to gain a perspective of man and the world of great philosophical value. From it, one
deduce that 'the reality we experience is not the absolute'. The conviction
The fundamental aspect of this 'philosophy' contained in the Bible is that 'human life and the world
they have a meaning and are aimed at their fulfillment, which is accomplished in Jesus Christ.
8. Last Chapter: CONCLUSION
The Pope expresses in his conclusion that: "It must be taken into account that the denial of being
inevitably entails the loss of contact with objective truth and, therefore,
consequently, based on the foundation of human dignity. And it adds later: 'Truth
and freedom, either they go together or together they perish miserably." On the pages of
In conclusion, the Pope revisits some of the ideas developed in the Encyclical, pointing out
the most urgent thing today is to lead men to discover their capacity to know the
truth. One of the greatest threats at the end of this century is the temptation of the
desperation.
I conclude this summary with another question: Is it possible that the origin of this crisis lies in the fact
that man is no longer capable of thinking or deliberating as he should?
Pedro Sergio A. Donoso Brant OCDS
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 Brief synthesis of the
ENCYCLOPEDIA FAITH AND REASON

In the heart of every man, certain questions arise that

overcome the differences of culture, nationality, race or religion: <Who
Who am I? Where do I come from and where am I going? Why does evil exist? What is there?
after this life?>. n1 Based on these experiences
fundamentals the man builds his life and gives it meaning. He
the thirteenth encyclical of John Paul II takes its cue from these questions
fundamentals and provides them with an answer based on the truth in the faith of
Jesus Christ.
More than 100 years have passed since the Encyclical Aeterni Patris of
Leo XIII (August 4, 1879), Fides et ratio proposes again the
the theme of the relationship between faith and reason or, if you will, between theology and
philosophy. The Encyclical meets all the requirements to be considered a
document <history>. Why should faith be concerned with philosophy and
Why can reason not dispense with the contribution of faith?
The questions raised by John Paul II do not go unanswered. We do not
they pose the topic as a mere theoretical exercise – at first glance,
it could introduce this interpretation - but it has a character
deeply existential, because they determine the behavior of the
people. Fides et ratio starts from a cultural situation that has become
unsustainable and that has led to its ultimate consequences the
separation between faith and reason. This document aims to raise awareness among those
they respect the truth and are responsible for thought and culture, to
so that they focus on the essential, without any kind of prejudice or limits
some.
The Encyclical is a reflection of great philosophical and theological scope,
John Paul II, rather than adopting an attitude of condemnation, proposes a
serious problem that will raise a broad debate among men of
Culture: Why does reason want to prevent itself from tending towards it?
truth, while by its very nature tends to reach it? The
The document contains the appropriate means that allow for the search.
incessant of the truth, having no limit other than the truth itself. A
despite this, various contemporary philosophical movements,
the ultimate consequence of modern thought that has entered into crisis,
they insist on wanting to exalt the weakness of reason, preventing it from
done, to be herself. From all this has emerged a vision of man and
of the world that has favored arbitrariness and pragmatism (cf. N. 5),
spreading a widespread skepticism according to which <everything is reduced
the opinion> and <is satisfied with partial and provisional truths> (n.5)
Already from the Introduction, in which all the themes are synthesized
what is the object of the Encyclical, John Paul II, based on his diaconate
of the truth> (n.2), defends the greatness of reason. Although it may seem
paradoxical, especially when looking at the history of the last century, the reason
finds her most precious help and support in faith, the faithful ally that
allows one to find oneself. The Christian faith, on the other hand, could not
to confront for a long time with a weak reason; indeed, even
she needs a reason that is based on the truth to
justifying the full freedom of their actions.
The objective of Fides et ratio is, ultimately, to instill confidence in
contemporary man (cf. N. 6). Since with the Veritatis splendor–
of which it is a continuation - the Pope wanted to draw attention to some
moral truths that had been forgotten or misinterpreted,
With this Encyclical Fides et ratio wants to refer to truth itself.
and its foundation in relation to faith. More even than a requirement
justified, John Paul II feels it as a <duty>.
The first chapter introduces the theme of Revelation as
knowledge that God himself offers to man. The Revelation, to
to express the mystery, urges reason to intuit reasons that it
the same cannot pretend to exhaust, but only to embrace.
The unity between knowledge of reason and knowledge of faith is
the object of the second chapter. It is demonstrated how thought
biblical, based on this unit, had already discovered a master way
towards the knowledge of the truth: the impossibility of doing without
knowledge offered by God, if one wants to know fully the
path that every man must walk to answer the questions
fundamentals about existence.
In the third chapter, it delves directly into more issues.
precise. Indeed, it highlights how man with his reason,
always ask and about all things, have the possibility to reach
the truth that by its nature is universal, valid for all and for
always. The Pope presents various facets of the truth, reaching
to assert that: <one can, therefore, define man as that who seeks the
Truth>. (n 28) The number 33 may be a valid synthesis of the chapter:
The man, by his nature, seeks the truth. This search is not
only intended for the conquest of partial, factual truths or
scientific; it does not seek only the true good for each of its
decisions. Their search tends towards a further truth that can
to explain the meaning of life; that is why it is a search that cannot
finding answers more than in the absolute... This truth is achieved not only
not only through rational means, but also through the trusting abandonment to others
people who can guarantee the certainty and authenticity of the truth
same>
The fourth chapter marks a profound historical and philosophical synthesis.
and theological of how Christianity has entered into relation with the
ancient philosophical thought. The example of the first ones is presented.
centuries, when the Church Fathers, with the contribution of the wealth of
the faith, <were able to fully bring to light what still
it remained implicit and preparatory in the thought of the greats
ancient philosophers (n. 41). Then follows the flourishing period of the Middle Ages,
contribution of the thought of Saint Thomas Aquinas, permanently
actual, and its vision of a complete harmony between faith and reason based
in the beginning of what is true, whoever has it
said, comes from the Holy Spirit> (n.44).
However, the arrival of the modern era also marks a
period of progressive and <disastrous separation> between faith and reason
(n.45), with the subsequent change in the role played by philosophy,
until becoming <instrumental reason at the service of utilitarian ends, of
pleasure or power> (n. 47). From this it follows that <both faith and the
reason have impoverished and weakened one before the other > (n. 48)
The fifth chapter shows in a first part, the various
interventions of the teaching, going through the most important moments
important especially regarding fideism and rationalism. In a
the second part highlights how the Church has always encouraged to
philosophy to reclaim its primary mission, mentioning some cases
that have enriched philosophical thought in the modern era.
Chapters six and seven constitute the core of the Encyclical.
and represent the most substantial contribution that the Holy Father offers to this
problematic. In chapter six, Fides et ratio focuses on the
demand that the various theological disciplines must maintain in
relationship with philosophical knowledge. In this context, the Pope deepens his
reflection on recent issues affecting science
faith. Some, out of the desire to open new paths of knowledge
scientific, <they simply deny the universal value of philosophical heritage
assumed by the Church> (n.69). John Paul II directly addresses the
issue, especially regarding the relationship with cultures,
problem that in these years raises the theological debate, particularly
in India. The Pope points out the non-negotiable criteria for...
meeting can be fruitful (cf. n.72).
Pope John Paul II sees in the term <circularity> the way to follow in the
relationship between faith and reason (n. 73); this indicates that: <the starting point and
the original source must always be the word of God revealed in the
history, while the ultimate goal can only be
intelligence of this, progressively deepened through the
generations>. The great fertility of this path is evident in
the list of Western and Eastern thinkers who have elaborated
thought systems that remain relevant today: J. H. Newman,
A. Rosmini, J. Maritain, E. Gilson, E. Stein, V. Soloviev, P.A. Florensky
P.J. Cadaev, V. Losskij (see note 74).
Deeply original is the indication of the Encyclical according to which
the revelation is the <reference point and confrontation> between philosophy
and faith. Precisely from this centrality takes shape the most
dense and rich of the chapters (the seventh) of Fides et ratio. This
Begin by indicating the <wisdom path> that should be adopted as a guideline.
master to arrive at the definitive answers that lead to the meaning of the
existence; it emphasizes the natural ability of man to achieve the
truth, reaching the metaphysical demand of knowledge.
One of the greatest threats at the end of this century is temptation.
from despair> (n.91). Faced with this drama, the challenge that Juan Pablo
The present one is about knowing how to move from <phenomenon to foundation> (n.83)
and thus lead men to discover their ability to know the truth
and their longing for an ultimate and definitive sense of existence> (n. 102).
A rigorous analysis is conducted on this principle, which shows the limits
insuperable of some contemporary philosophical systems that
they reject the metaphysical instance of a perennial openness to truth (cf.
Eclecticism, historicism, scientificism, pragmatism, and nihilism
they are systems and forms of thinking that, by not being open to the
fundamental demands of truth cannot be assumed either
as philosophies suitable for explaining faith.
Truth and freedom, either they go together or they perish together.
miserably> (n. 90). This is, if you like, the ultimate message that is
It derives from the Encyclical. Fides et ratio is a strong call from Juan
Pablo II to awaken the consciousness of those interested in the
true freedom of man. This, the Pope asserts, can only be
reach and ensure that the path to the truth remains open and
always accessible, to everyone and everywhere.

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