Kenny's Theological Articles// THE RELATIONSHIP BETWEEN FAITH AND REASON ACCORDING TO FIDES ET RATIO

THE RELATIONSHIP BETWEEN FAITH AND REASON ACCORDING TO FIDES ET RATIO

01. INTRODUCTION

Pope John Paul’s 13^th Encyclical Letter on “Faith and Reason” as Cardinal Ratzinger describes, “very much the product of the Pope’s pen, is a profound reflection on modern thought and attitudes,”[1] does analyse the various dimensions of faith and reason from a new perspective. This paper attempts to bring out the aspects of the relationship between faith and reason.

02. EQUALPARTNERSHIP

            This Encyclical Letter stands for the shift of emphasis regarding the relationship between faith and reason.  It ignores the previous notion, that reason is subordinate to faith, by declaring, “it can scarcely be used today.”[2] Avery Dulles, a fundamental theologian observes: “The Church itself needs to be well armed with rational grounds for believing, so that she can proclaim the gospel in persuasive way, as did the Apostles.”[3] Reflecting on the interaction between Philosophy and Theology the Pope powerfully writes: “Theology needs Philosophy as a partner in dialogue in order to confirm the intelligibility and universal truth of its claims."[4]  In the context of the priestly formation, he brings out his conviction: “I wish to repeat clearly that the study of philosophy is fundamental and indispensable to the structure of theological studies and to the formation of candidates for the priesthood."[5] Thus it has restored reason, and placed it equally with faith, by adapting a powerful literary device – “two wings”[6] of the bird, and by approaching them as “partners in dialogue.”[7]

03. INSEPARABLE AUTONOMY

This document repeatedly stresses the inseparable autonomy of both faith and reason that they are dependent on each other, though they are distinct. Reaffirming the teaching of First Vatican Council, it exclaims, “…how inseparable and at the same time how distinct were faith and reason…”[8] The inseparability is further stressed, “each without the other is impoverished and enfeebled.”[9]  Basing his argument in the history of “isms,” the Pope warns against the “fateful separation” of faith and reason that would result in deep mistrust.[10]  Thus they are inseparable – “each contains the other,”[11] and they are autonomous – “each has its own scope for action.”[12]

04. MUTUALITY

           

Avery Dulles again comments: "In the thinking of John Paul II, the service is mutual. Just as reason and philosophy minister to faith, so like wise faith and theology perform a notable service towards reason and philosophy."[13] The following lines beautifully explain the mutual interaction between faith and reason: “Faith asks that its object be understood with the help of reason; and at the summit of its reaching, reason acknowledges that it cannot do without what faith presents.”[14] It also proceeds further, that the reason being enlightened by faith,[15] prevents faith being contaminated by superstition and myth.[16] Thus the mutuality – “faith builds upon perfect reason,” and “reason being illumined by faith,” is clearly presented.[17]

05. NON-CONTRADICTING HARMONY

Recalling the argument of Thomas Aquinas, the Pope re-emphasizes, that “there can be no contradiction between faith and reason,” because “both the light of reason and the light of faith come from God.”[18]  Hence there exists harmony between them. Because of this non-contradicting harmony between them, one does not fear of the other;[19] one does not in competition with the other;[20] and one is not superior to the other.[21] If there is disharmony among them, “there can never be a true divergence, since the same God who reveals both.”[22] And ultimately there can only be non-contradicting harmony between them, because “truth never contradicts the truth.”[23]

06. CONCLUSION

           

The relationship between faith and reason is equal and of partnership; inseparable and autonomous; non-contradicting and harmonious; and mutually interacting. Therefore, it can be rightly compared to the “two wings” of the bird, based on which, the truth is encountered by the human spirit.

 

G. Robert John Kennedy

  I Theology, 31.02.2001

* This is published in Observer 2001-2002, the magazine of the Theology section, St Joseph’s Seminary, Mangalore.

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[1] The New Leader, Vol. III, No:20 (Nov 1-15, 1998), p.6.

[2] John Paul II, FIDES ET RATIO, Bombay: Pauline Publications, 1999, No.77, p.113.

[3] Avery DULLES, S.J., “Reason, Philosophy and the grounding of faith: A reflection on Fides et Ratio”, in International Philosophical quarterly, Vol. XL, No.4, pp.479-490, at 488.

[4] John Paul II, op.cit., No.77, p.113.

[5] Ibid., No.62, p.93; also Cf. Ibid., No.60, p.91.

[6] John Paul II, op.cit., in the salutation, p.3.

[7] Ibid., No.77, p.113.

[8] Ibid., No.53, p.80.

[9] Ibid., No.48, p.73.

[10] Cf. Ibid., No.45, p.69.

[11] Ibid., No.17, p.29.

[12] Ibid., No.17, p.29.

[13] Avery DULLES, S.J., op.cit., p.490.

[14] Ibid., No.42, p.64.

[15] Cf. Ibid., No.20, p.32.

[16] Cf. Ibid., No.48, pp. 73-74.

[17] Ibid., No.43, p.65.

[18] Ibid., No.43, p.65.

[19] Cf. Ibid., No.43, p.65.

[20] Cf. Ibid., No.42, p.63.

[21] Cf. Ibid., No.53, p.81.

[22] Ibid., No.53, p.81.

[23] Ibid., No.53, p.81.