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| Fides et ratio Ioannes Paulus PP. II 1998 09 14 IntraText - Concordances (Hapax - words occurring once) |
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1 Conc, 103 | 103. Philosophy moreover is
2 Conc, 104 | 104. Philosophical thought is
3 Conc, 105 | 105. In concluding this Encyclical
4 Conc, 107 | 107. I ask everyone to look
5 3, 34(29) | Insegnamenti, II, 2 (1979), 1111-1112.~
6 3, 34(29) | Insegnamenti, II, 2 (1979), 1111-1112.~
7 Int, 6(4) | No. 4: AAS 85 (1993), 1136.~
8 7, 98(116)| No. 32: AAS 85 (1993), 1159-1160.~
9 7, 98(116)| 32: AAS 85 (1993), 1159-1160.~
10 3, 25(25) | No. 34: AAS 85 (1993), 1161.~
11 5, 60(84) | Insegnamenti II, 2 (1979), 1177-1189; Address to the Participants
12 7, 82(101)| 57-61: AAS 85 (1993), 1179-1182.~
13 7, 82(101)| 61: AAS 85 (1993), 1179-1182.~
14 7, 97(115)| Insegnamenti, II, 2 (1979), 1183-1185.~
15 7, 97(115)| Insegnamenti, II, 2 (1979), 1183-1185.~
16 5, 60(84) | Insegnamenti II, 2 (1979), 1177-1189; Address to the Participants
17 4, 38(37) | I, 20, 100, 1: SC 30, 124.~
18 6, 67(90) | Fundamental Theology on the 125th Anniversary of “Dei Filius” (
19 7, 99(120)| Cf. ibid., 7, loc. cit., 1282.~
20 7, 99(119)| Cf. ibid., 22, loc. cit., 1295-1296.~
21 7, 99(119)| ibid., 22, loc. cit., 1295-1296.~
22 4, 38(31) | Contra Celsum, 3, 55: SC 136, 130.~
23 7, 99(121)| Cf. ibid., 59, loc. cit., 1325.~
24 4, 38(31) | Contra Celsum, 3, 55: SC 136, 130.~
25 2, 17 | end, I am still with you” (139:17-18). The desire for knowledge
26 5, 52(58) | Bull Apostoli Regiminis, DS 1440.~
27 5, 54(70) | 1990), 18: AAS 82 (1990), 1558.~
28 5, 52(57) | Terrae Creator (5 January 1586): Bullarium Romanum 4/4,
29 3, 34(29) | Castelli on 21 December 1613. The Second Vatican Council
30 5, 52(57) | Inscrutabilis Iudiciorum (1 April 1631): Bullarium Romanum 6/1,
31 3, 25(24) | Confessions, X, 23, 33: CCL 27, 173.~
32 5, 52(57) | Bullarium Romanum 4/4, Rome 1747, 176-179; Urban VIII, Inscrutabilis
33 5, 52(57) | Bullarium Romanum 6/1, Rome 1758, 268-270.~
34 5, 52(57) | Romanum 4/4, Rome 1747, 176-179; Urban VIII, Inscrutabilis
35 5, 52(57) | Romanum 4/4, Rome 1747, 176-179; Urban VIII, Inscrutabilis
36 5, 52(59) | subscriptae (8 September 1840), DS 2751-2756; Theses a
37 5, 52(59) | Religiosorum subscriptae (26 April 1844), DS 2765-2769.~
38 5, 52(60) | Augustini Bonnetty (11 June 1855), DS 2811-2814.~
39 5, 52(61) | Brief Eximiam Tuam (15 June 1857), DS 2828-2831; Brief Gravissimas
40 5, 52(62) | Ontologistarum (18 September 1861), DS 2841-2847.~
41 5, 52(61) | Gravissimas Inter (11 December 1862), DS 2850-2861.~
42 Conc, 105(128)| Opera Omnia, Florence, 1891, vol. V, 296.~
43 Conc, 103(125)| Evangelii Nuntiandi (8 December 1975), 20: AAS 68 (1976), 18-
44 Conc, 103(125)| December 1975), 20: AAS 68 (1976), 18-19.~
45 5, 62(87) | Conciliorum Oecumenicorum Decreta, 1991, 605-606.~
46 1, 11(9) | Adveniente (10 November 1994), 10: AAS 87 (1995), 11.~
47 Conc, 108 | of the Cross, in the year 1998, the twentieth of my Pontificate.~
48 5, 52(57) | Council of Toledo I, DS 205; Council of Braga I, DS
49 3, 26(26) | 1984), 9: AAS 76 (1984), 209-210.~
50 1, 14(20) | and Nos. 1, 15: PL 158, 223-224; 226; 235.~
51 1, 14(20) | Nos. 1, 15: PL 158, 223-224; 226; 235.~
52 1, 15(21) | Religione, XXXIX, 72: CCL 32, 234.~
53 1, 14(20) | 15: PL 158, 223-224; 226; 235.~
54 4, 44(50) | In Prima Cor 12:3: PL 17, 258.~
55 5, 52(57) | Romanum 6/1, Rome 1758, 268-270.~
56 5, 52(57) | Romanum 6/1, Rome 1758, 268-270.~
57 5, 60(82) | 1979), 8: AAS 71 (1979), 271-272.~
58 7, 96(112)| Enchiridion Vaticanum 11, 2717-2811.~
59 5, 60(82) | 8: AAS 71 (1979), 271-272.~
60 5, 52(59) | subscriptae (8 September 1840), DS 2751-2756; Theses a Ludovico
61 5, 52(59) | September 1840), DS 2751-2756; Theses a Ludovico Eugenio
62 5, 52(59) | subscriptae (26 April 1844), DS 2765-2769.~
63 5, 52(59) | 26 April 1844), DS 2765-2769.~
64 4, 38(36) | VI, 7, 55, 1-2: PG 9, 277.~
65 7, 90(106)| 1979), 12: AAS 71 (1979), 280-281.~
66 7, 90(106)| 12: AAS 71 (1979), 280-281.~
67 5, 52(60) | 11 June 1855), DS 2811-2814.~
68 5, 52(61) | Tuam (15 June 1857), DS 2828-2831; Brief Gravissimas
69 5, 52(61) | 15 June 1857), DS 2828-2831; Brief Gravissimas Inter (
70 5, 52(62) | 18 September 1861), DS 2841-2847.~
71 5, 52(62) | September 1861), DS 2841-2847.~
72 5, 52(61) | Inter (11 December 1862), DS 2850-2861.~
73 5, 52(61) | December 1862), DS 2850-2861.~
74 7, 81(98) | 15: AAS 71 (1979), 286-289.~
75 Conc, 105(128)| Florence, 1891, vol. V, 296.~
76 5, 53(63) | Faith Dei Filius, II: DS 3004; and Canon 2, 1: DS 3026.~
77 5, 53(65) | Faith Dei Filius, IV: DS 3017.~
78 5, 55(72) | of truth”: ibid., IV: DS 3018.~
79 Conc, 100(122)| Faith Dei Filius, IV: DS 3019.~
80 7, 80(97) | Symbolum, Definitio: DS 302.~
81 5, 53(63) | 3004; and Canon 2, 1: DS 3026.~
82 5, 55(72) | 3008, and Canon 3, 2: DS 3032. On the other hand, the
83 Int, 2(1) | No. 19: AAS 71 (1979), 306.~
84 5, 50(55) | Christ Pastor Aeternus: DS 3070; Second Vatican Ecumenical
85 Conc, 101(123)| 1979), 19: AAS 71 (1979), 308.~
86 3, 35 | 35. On the basis of these broad
87 5, 60(84) | 70-75: AAS 62 (1970), 366-368; Decree Sacra Theologia (
88 5, 60(84) | 70-75: AAS 62 (1970), 366-368; Decree Sacra Theologia (
89 4, 37 | 37. In tracing Christianity'
90 4, 39 | 39. It is clear from history,
91 4, 41 | 41. The ways in which the Fathers
92 5, 52(57) | Council of Braga I, DS 459-460; Sixtus V, Bull Coeli
93 5, 52(57) | Council of Braga I, DS 459-460; Sixtus V, Bull Coeli et
94 4, 47 | 47. It should also be borne
95 7, 97(114)| 1907), 26: ASS 40 (1907), 473.~
96 7, 89(105)| 1995), 69: AAS 87 (1995), 481.~
97 Conc, 105(130)| Arts. 67-68: AAS 71 (1979), 491-492.~
98 Conc, 108(132)| Mary Mother of God: PG 43, 493.~
99 5, 60(84) | Arts. 79-80: AAS 71 (1979), 495-496; Post-Synodal Apostolic
100 5, 60(84) | 79-80: AAS 71 (1979), 495-496; Post-Synodal Apostolic
101 5, 50 | 50. In the light of faith,
102 5, 51 | 51. This discernment, however,
103 5, 54(68) | August 1950): AAS 42 (1950), 562-563.~
104 5, 54(69) | Ibid., loc. cit., 563-564.~
105 5, 55(77) | August 1950): AAS 42 (1950), 565-567; 571-573.~
106 5, 55(77) | AAS 42 (1950), 565-567; 571-573.~
107 5, 55(77) | 42 (1950), 565-567; 571-573.~
108 5, 58 | 58. The positive results of
109 5, 60(84) | January 1972): AAS 64 (1972), 583-586.~
110 5, 60(84) | 1972): AAS 64 (1972), 583-586.~
111 5, 54(66) | September 1907): ASS 40 (1907), 596-597.~
112 5, 54(66) | 1907): ASS 40 (1907), 596-597.~
113 5, 60 | 60. The Second Vatican Council,
114 Conc, 106(131)| University of Krakow for the 600th Anniversary of the Jagiellonian
115 5, 60(84) | Insegnamenti III, 2 (1980), 604-615; Address to the Participants
116 5, 62(87) | Oecumenicorum Decreta, 1991, 605-606.~
117 5, 62(87) | Oecumenicorum Decreta, 1991, 605-606.~
118 5, 60(84) | Insegnamenti III, 2 (1980), 604-615; Address to the Participants
119 4, 41(41) | 1989), 25: AAS 82 (1990), 617-618.~
120 4, 41(41) | 25: AAS 82 (1990), 617-618.~
121 4, 43(47) | 1974), 8: AAS 66 (1974), 680.~
122 4, 44(52) | 1974), 8: AAS 66 (1974), 683.~
123 7, 94(111)| April 1964): AAS 56 (1964), 713.~
124 6, 73 | 73. In the light of these considerations,
125 6, 74 | 74. The fruitfulness of this
126 5, 60(84) | 1992), 52: AAS 84 (1992), 750-751. Cf. also various remarks
127 5, 60(84) | 52: AAS 84 (1992), 750-751. Cf. also various remarks
128 4, 43(46) | Insegnamenti, XIII, 2 (1990), 770-771.~
129 4, 43(46) | Insegnamenti, XIII, 2 (1990), 770-771.~
130 1, 13(17) | Pensées, 789 (ed. L. Brunschvicg).~
131 7, 92(107)| October 1962): AAS 54 ( 1962), 792.~
132 7, 84(103)| Abbatis Ioachim, II: DS 806.~
133 7, 81 | 81. One of the most significant
134 3, 33(28) | Insegnamenti VI, 2 (1983), 814-815.~
135 7, 92(109)| No. 6: AAS 78 (1986), 815-816.~
136 7, 83 | 83. The two requirements already
137 7, 86 | 86. This insistence on the
138 5, 54(70) | Arts. 48-49: AAS 80 (1988), 873; Congregation for the Doctrine
139 7, 88 | 88. Another threat to be reckoned
140 7, 89 | 89. No less dangerous is pragmatism,
141 5, 54(71) | VII-X: AAS 76 (1984), 890-903.~
142 5, 52(58) | Decree Fidei Catholicae, DS 902; Fifth Lateran Ecumenical
143 5, 54(71) | VII-X: AAS 76 (1984), 890-903.~
144 7, 91 | 91. In discussing these currents
145 7, 93 | 93. The chief purpose of theology
146 7, 94 | 94. An initial problem is that
147 7, 95 | 95. The word of God is not
148 7, 96 | 96. To see this is to glimpse
149 6, 79(95) | Sanctorum, 2, 5: PL 44, 963.~
150 7, 99 | 99. Theological work in the
151 5, 55 | philosophical tradition and against abandonment of the traditional terminology.77~
152 7, 84 | validity, then not only do they abase reason but in so doing they
153 7, 84(103)| Ecumenical Council, De Errore Abbatis Ioachim, II: DS 806.~
154 7, 91 | live in a horizon of total absence of meaning, where everything
155 7, 95 | how one can reconcile the absoluteness and the universality of
156 4, 47 | I stressed the danger of absolutizing such an approach when I
157 3, 32 | not simply in acquiring an abstract knowledge of the truth,
158 2, 16 | its phenomena by way of abstraction, as did the Greek philosopher
159 1, 10 | 1 Tim 1:17), out of the abundance of his love speaks to men
160 Int, 6 | to the very edge of the abyss without knowing where they
161 4, 41(40) | Athenis et Hierosolymis? Quid academiae et ecclesiae?”.~
162 Conc, 105 | priestly formation, whether academic or pastoral. I encourage
163 Int, 5 | philosophy has preferred to accentuate the ways in which this capacity
164 3, 24 | Acts 17:26-27).~The Apostle accentuates a truth which the Church
165 3, 31 | world and which is generally accepted as true? Who in the end
166 2, 23 | faith, it is capable of accepting the “foolishness” of the
167 4, 44 | from faith, since faith accepts divine truth as it is. But
168 7, 81 | reducing reason to merely accessory functions, with no real
169 4, 36 | Stoicism. This is by no means accidental. If pagans were to understand
170 6, 78 | Magisterium has repeatedly acclaimed the merits of Saint Thomas'
171 5, 54 | theological truths”.69~In accomplishing its specific task in service
172 4, 42 | supernal wisdom knows its own accomplishments..., who then will explain
173 7, 98 | and evil and then acting accordingly. Such an outlook is quite
174 3, 32 | gradually through personal accumulation of evidence; on the other
175 4, 42 | of its searching reason acknowledges that it cannot do without
176 Conc, 104 | human spirit while not yet acknowledging their Source, nor those
177 3, 33 | but also through trusting acquiescence to other persons who can
178 2, 20 | things, in which everything acquires true meaning. In brief,
179 3, 32 | consists not simply in acquiring an abstract knowledge of
180 4, 44(48) | haec doctrina per studium acquiritur. Sapientia autem per infusionem
181 | across
182 5, 55 | understanding of faith and the actual formulation of dogma have
183 | actually
184 7, 82 | objective truth by means of that adaequatio rei et intellectus to which
185 5, 54 | sheepfold of Christ”.68 He added, however, that errors of
186 7, 88 | thought, which no longer addresses the ultimate problems which
187 2, 17 | nobility consists. The Psalmist adds one final piece to this
188 7, 92(109)| since it is faith that adequately introduces man into the
189 3, 25 | to seek the truth and to adhere to it once it is known”.25~
190 4, 46 | people of our time. Its adherents claim that the search is
191 Int, 1 | a part of our life. The admonition Know yourself was carved
192 Int, 5 | there is a sense of being adrift. While, on the one hand,
193 3, 25 | that persons have reached adulthood when they can distinguish
194 1, 11(9) | Letter Tertio Millennio Adveniente (10 November 1994), 10:
195 5, 56 | convinced and convincing advocate of reason.~
196 5, 50(55) | Church of Christ Pastor Aeternus: DS 3070; Second Vatican
197 Conc, 103 | seems to entail, and which affect in a particular way regions
198 7, 91 | penetrating analysis of the affective dimensions of knowledge
199 Int, 4 | logical coherence of the affirmations made and the organic unity
200 5, 55(72) | Council condemned this error, affirming on the one hand that “as
201 5, 54 | in human hearts, cannot afford to ignore these more or
202 6, 72 | traditional cultures of Africa, which are for the most
203 | afterwards
204 7, 89 | another by institutional agencies. Moreover, anthropology
205 7, 81 | human life, serve only to aggravate this radical doubt, which
206 Int, 5 | rise to different forms of agnosticism and relativism which have
207 3, 26 | than two thousand years ago. It is not by chance, then,
208 3, 32 | arouse such interest, to draw agreement, to win such a hearing and
209 2, 23 | when in fact they run it aground on the shoals of a system
210 4, 47 | itself and made their sole aim the attainment of a subjective
211 1, 14 | accomplished? What was I aiming for and how far have I got?
212 4, 37 | and Tertullian, sound the alarm when confronted with a cultural
213 4, 45 | theology and philosophy, Saint Albert the Great and Saint Thomas
214 4, 38 | Similarly, Clement of Alexandria called the Gospel “the true
215 6, 71 | to adopt forms which are alien to it. On the contrary,
216 4, 46 | which regarded faith as alienating and damaging to the development
217 4, 47 | is not only subject to 'alienation', in the sense that it is
218 4, 41 | its way out of the blind alley of myth and open itself
219 3, 24 | the whole earth, and he allotted the times of their existence
220 4, 36 | Areopagus has revealed frequent allusions to popular beliefs deriving
221 3, 24 | do not believe, we say: “Almighty and eternal God, you created
222 | along
223 7, 96(113)| certain extent distort or alter it”: Sacred Congregation
224 7, 83 | should not be seen as an alternative to anthropology, since it
225 4, 45 | to deny its rationality altogether.~In short, what for Patristic
226 Conc, 106 | achievements never cease to amaze us. In expressing my admiration
227 4, 44(50) | well known phrase of the Ambrosiaster, In Prima Cor 12:3: PL 17,
228 1, 15 | strive to make their way amid the pressures of an immanentist
229 5, 60 | Constitution Gaudium et Spes amounts to a virtual compendium
230 7, 83 | certain, albeit imperfect and analogical. In this sense, metaphysics
231 7, 84 | reality in a universal way—analogically, it is true, but no less
232 7, 88 | analyses based on superficial analogies, lacking all rational foundation.
233 2, 16 | realities to be observed, analysed and assessed with all the
234 7, 83 | implicit in sapiential and analytical knowledge alike; and in
235 3, 24 | in these terms: “From one ancestor he made all nations to inhabit
236 3, 27 | personal existence must be anchored to a truth recognized as
237 6, 77 | philosophy was called the ancilla theologiae. The title was
238 6, 77 | experimental sciences as “ancillary” to “prima philosophia”.
239 7, 88 | the human being, as the animal rationale, has pondered
240 2, 19 | the stars, the natures of animals and the tempers of wild
241 Conc, 106 | of its component parts, animate and inanimate, with their
242 7, 99 | is a call to conversion, announcing the truth of Christ, which
243 4, 43 | human reason is neither annulled nor debased in assenting
244 3, 34(29) | spirit, stimulated him, anticipating and assisting his intuitions”:
245 1, 15 | within our history as an anticipation of that ultimate and definitive
246 7, 97 | into sterile repetition of antiquated formulas. Set within the
247 6, 74 | such as John Henry Newman, Antonio Rosmini, Jacques Maritain,
248 3, 28 | threatened constantly by fear and anxiety. One may define the human
249 4, 46 | This process reached its apogee in the last century. Some
250 5, 52(58) | Ecumenical Council, Bull Apostoli Regiminis, DS 1440.~
251 5, 62(87) | Ecumenical Council, Bull Apostolici Regimini Sollicitudo, Session
252 6, 67 | the same time, it becomes apparent that reason needs to be
253 Conc, 104 | both comprehensible and appealing to those who do not yet
254 Conc, 100 | hundred years after the appearance of Pope Leo XIII's Encyclical
255 4, 46 | of rationalism, what has appeared finally is nihilism. As
256 5, 55 | evaluated before they are applied to the sacred texts.~Other
257 7, 82 | even if not perfect. This applies equally to the judgements
258 Conc, 106 | philosophers with interest and appreciation; and they should rest assured
259 3, 25 | but by opening oneself to apprehend that truth even at levels
260 7, 92 | tackled demands a joint effort—approached, it is true, with different
261 7, 97 | to perform its functions appropriately. The dogmatic pragmatism
262 7, 87 | determined on the basis of its appropriateness to a certain period and
263 7, 96(113)| can only offer changeable approximations to it, which to a certain
264 4, 43 | which he undertook with the Arab and Jewish thought of his
265 6, 71 | proselytes, Cretans and Arabians, we hear them telling in
266 7, 87 | becomes little more than an archeological resource useful for illustrating
267 3, 24 | music, painting, sculpture, architecture and every other work of
268 1, 12 | History therefore becomes the arena where we see what God does
269 4, 40 | Fathers, Dionysius called the Areopagite and especially Saint Augustine
270 4, 36 | analysis of his speech at the Areopagus has revealed frequent allusions
271 6, 75 | and arguments. Indeed, to argue according to rigorous rational
272 5, 61 | misunderstanding which has arisen especially with regard to
273 4, 39 | to its Greek origins. In Aristotelian philosophy, for example,
274 3, 32 | the martyrs continues to arouse such interest, to draw agreement,
275 5, 62 | the dismantling of this arrangement has created serious gaps
276 Int, 2 | proclaim the certitudes arrived at, albeit with a sense
277 3, 24 | and scholarly methods, has articulated this universal human desire.~
278 5, 50 | with revealed truth, thus articulating the demands which faith'
279 7, 97 | of revealed truth, or the articulation of the intellectus fidei.
280 7, 93 | glorious Resurrection and Ascension to the right hand of the
281 5, 60 | will have to address the aspirations of the contemporary world
282 1, 14 | far have I got? What did I aspire to and what did I long for?...
283 5, 52 | elements of this debate were assembled in the Dogmatic Constitution
284 3, 33 | Step by step, then, we are assembling the terms of the question.
285 4, 43 | annulled nor debased in assenting to the contents of faith,
286 5, 53 | concluded with the solemn assertion quoted earlier: “There are
287 3, 31 | Who, for instance, could assess critically the countless
288 2, 16 | be observed, analysed and assessed with all the resources of
289 6, 71 | insofar as they remain open to assimilating new experiences. How are
290 3, 34(29) | stimulated him, anticipating and assisting his intuitions”: John Paul
291 4, 39 | doctrine about the gods assumed a wholly new meaning, signifying
292 7, 82 | Sacred Scripture always assumes that the individual, even
293 Int, 5 | pluralism, based upon the assumption that all positions are equally
294 7, 84 | the basis of preconceived assumptions, these positions tend to
295 6, 70 | paths to the truth, which assuredly serve men and women well
296 Int, 4 | creation: human beings are astonished to discover themselves as
297 7, 96(112)| Church. Hence it is not astonishing that some of these notions
298 5, 52 | esoteric superstition found in astrological speculations,57 without
299 5, 60 | reason.80 The problem of atheism is also dealt with in Gaudium
300 3, 24 | proclamation of the kerygma. “Athenians,” he said, “I see how extremely
301 4, 41(40) | 9: SC 46, 98: “Quid ergo Athenis et Hierosolymis? Quid academiae
302 Conc, 106 | inanimate, with their complex atomic and molecular structures.
303 4, 38 | truth; but, in rendering the attack of sophistry impotent and
304 1, 8 | rationalist critique of the time attacked faith and denied the possibility
305 4, 39 | outstanding. In countering the attacks launched by the philosopher
306 4, 46 | hope or possibility of ever attaining the goal of truth. In the
307 4, 36 | things and phenomena. Human attempts to understand the origin
308 4, 38 | practice of philosophy and attendance at philosophical schools
309 Conc, 104 | believing philosophers an attentive and competent commitment,
310 Int, 5 | just in some philosophers, attitudes of widespread distrust of
311 4, 46 | nothingness, it has a certain attraction for people of our time.
312 5, 52 | ontologism 62 because they attributed to natural reason a knowledge
313 5, 56 | to search for it or the audacity to forge new paths in the
314 3, 33(28) | for the divine”: General Audience (19 October 1983), 1-2:
315 5, 52(60) | contra Traditionalismum Augustini Bonnetty (11 June 1855),
316 4, 44(48) | studium acquiritur. Sapientia autem per infusionem habetur,
317 6, 70 | they point—implicitly but authentically—to the manifestation of
318 3, 33 | persons who can guarantee the authenticity and certainty of the truth
319 5, 55(72) | language as clear as it is authoritative, the First Vatican Council
320 5, 50 | Magisterium can and must authoritatively exercise a critical discernment
321 5, 61 | interpreted as an implicit authorization to marginalize philosophy
322 5, 52 | certain claims of Latin Averroism which were incompatible
323 2, 22 | truth was impaired by an aversion to the One who is the source
324 7, 86 | tradition is intended to avert the danger which lies hidden
325 Int, 1 | also in the Veda and the Avesta; we find them in the writings
326 4, 43 | radicality of the Gospel, thus avoiding the unnatural tendency to
327 6, 67(90) | wishes to give it and what awaits him after death constitutes
328 Int, 4 | knowledge spring from the wonder awakened in them by the contemplation
329 1, 14 | Yet this knowledge refers back constantly to the mystery
330 4, 38 | heart and the request for Baptism. But that does not mean
331 6, 71 | because the community of the baptized is marked by a universality
332 1, 10 | and lives among them (cf. Bar 3:38), so that he may invite
333 4, 38 | the truth. In dismantling barriers of race, social status and
334 3, 24 | point to establish a common base for the proclamation of
335 7, 91 | irrationalism arose, even as the baselessness of the demand that reason
336 2, 19 | and the tempers of wild beasts” (Wis 7:17, 19-20)—in a
337 | becoming
338 | behind
339 4, 36 | frequent allusions to popular beliefs deriving for the most part
340 7, 85 | be said that it is we who belong to the tradition and that
341 6, 71 | Egypt and the parts of Libya belonging to Cyrene, and visitors
342 | below
343 3, 34(29) | in his letter to Father Benedetto Castelli on 21 December
344 4, 36 | of divinity was the prime beneficiary of this. Superstitions were
345 Conc, 101 | right it is that, for the benefit and development of human
346 6, 74 | themselves as great philosophers, bequeathing to us writings of such high
347 3, 33 | and distrust, which can beset speculative research, ignores
348 1, 12 | Resurrection Christ has bestowed the divine life which the
349 5, 53 | reveals the mysteries and bestows the gift of faith has also
350 5, 55 | fideistic tendency is a “biblicism” which tends to make the
351 Conc, 105 | clearly of the urgent and binding obligation, incumbent on
352 4, 40 | the Word made flesh.39 The Bishop of Hippo succeeded in producing
353 Conc, 108 | between the vocation of the Blessed Virgin and the vocation
354 2, 22 | to a higher source. The blindness of pride deceived our first
355 4, 48 | faith must be matched by the boldness of reason.~
356 4, 38 | meant in the first place to bolster and complete Christian truth.
357 5, 57 | writes, “he unites them in bonds of mutual friendship, conceding
358 5, 52(60) | Traditionalismum Augustini Bonnetty (11 June 1855), DS 2811-
359 5, 54(70) | Apostolic Constitution Pastor Bonus (28 June 1988), Arts. 48-
360 Conc, 101 | this has been an undoubted boon for philosophy which has
361 2, 23 | Here we see not only the border between reason and faith,
362 4, 47 | 47. It should also be borne in mind that the role of
363 2, 16 | protection and lodges under her boughs; by her he is sheltered
364 5, 52(57) | Toledo I, DS 205; Council of Braga I, DS 459-460; Sixtus V,
365 Conc, 106 | offering encouragement to these brave pioneers of scientific research,
366 1, 13 | Eucharist remain among common bread”.17~In short, the knowledge
367 Conc, 105 | speculative and practical breadth of the science of theology.
368 2, 23 | faith and philosophy can break up, but it is also the reef
369 4, 43 | solution which, with all the brilliance of his prophetic intuition,
370 6, 66 | also, indeed primarily, in bringing to light the salvific meaning
371 3, 35 | 35. On the basis of these broad considerations, we must
372 6, 76 | These questions in fact broaden reason's scope for action.~
373 4, 36 | reason and religion. As they broadened their view to include universal
374 4, 47 | day human existence in its broadest and universal dimension.
375 6, 70 | made us both one, and has broken down the wall of hostility” (
376 1, 13(17) | Pensées, 789 (ed. L. Brunschvicg).~
377 Int, 1 | preaching of Tirthankara and Buddha; they appear in the poetry
378 Int, 5 | of thought have thus been built, yielding results in the
379 5, 50(55) | Church Lumen Gentium, 25 c.~
380 6, 69(93) | Saint Thomas Aquinas, De Caelo, 1, 22.~
381 2, 16 | listens at her doors. He camps near her house and fastens
382 5, 49 | of her own nor does she canonize any one particular philosophy
383 7, 81 | of humanity's technical capability demands a renewed and sharpened
384 6, 71 | of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia
385 4, 40 | Neo-Platonic thought, the Cappadocian Fathers, Dionysius called
386 Int, 5 | individuals are at the mercy of caprice, and their state as person
387 4, 37 | it that no-one takes you captive through philosophy and empty
388 6, 72 | into the future. Thirdly, care will need to be taken lest,
389 6, 79(96) | Idem, De Fide, Spe et Caritate, 7: CCL 64, 61.~
390 Conc, 105 | must make every effort to carry out their work in the light
391 Int, 1 | admonition Know yourself was carved on the temple portal at
392 Int, 4 | whole of philosophy. In such cases, we are clearly dealing
393 3, 34(29) | letter to Father Benedetto Castelli on 21 December 1613. The
394 4, 41 | faith into philosophical categories. They did much more. In
395 7, 96(113)| dogmatic formulas (or some category of them) cannot signify
396 5, 52(58) | of Vienne, Decree Fidei Catholicae, DS 902; Fifth Lateran Ecumenical
397 5, 52 | in that period not a few Catholics felt it their duty to counter
398 7, 97 | reality in its ontological, causal and communicative structures.
399 Int, 4 | contradiction, finality and causality, as well as the concept
400 6, 71 | liberation from all the disorders caused by sin and is, at the same
401 5, 60 | world and understand the causes of certain behaviour in
402 4, 38 | philosophical thinking—albeit with cautious discernment—was Saint Justin.
403 4, 37 | one should not forget how cautiously Christians regarded other
404 Conc, 106 | that its achievements never cease to amaze us. In expressing
405 1, 14 | stirs the human mind to ceaseless effort; indeed, it impels
406 2, 23 | recognize the human being's ceaselessly self-transcendent orientation
407 4, 38(31) | Origen, Contra Celsum, 3, 55: SC 136, 130.~
408 5, 52 | erroneous and negative. The censures were delivered even-handedly:
409 4, 43 | occasion of the seventh centenary of the death of the Angelic
410 4, 46 | danger of putting at the centre of their concerns something
411 7, 91 | some of them, the time of certainties is irrevocably past, and
412 6, 74 | Pavel A. Florensky, Petr Chaadaev and Vladimir N. Lossky.
413 7, 80(97) | Cf. Ecumenical Council of Chalcedon, Symbolum, Definitio: DS
414 Conc, 101 | theology has certainly challenged reason to remain open to
415 7, 96(113)| way, but can only offer changeable approximations to it, which
416 4, 47 | of philosophy itself has changed in modern culture. From
417 4, 38 | truth. The elitism which had characterized the ancients' search for
418 7, 91 | handedly and completely taking charge of their destiny.~
419 7, 93 | 93. The chief purpose of theology is to
420 6, 71 | it. Human beings are both child and parent of the culture
421 6, 72 | of the great cultures of China, Japan and the other countries
422 4, 43 | way of free and informed choice.46~This is why the Church
423 7, 89 | mind which, in making its choices, precludes theoretical considerations
424 3, 24 | which the human being may choose to take, a path which begins
425 1, 13 | the certainty of truth and chooses to live in that truth.~To
426 Conc, 107 | find fulfilment only in choosing to enter the truth, to make
427 7, 92(109)| 1:1). For the mysterium Christi taken as a whole demands
428 4, 40 | 40. In this work of christianizing Platonic and Neo-Platonic
429 7, 97 | level of speculation. A Christology, for example, which proceeded
430 5, 61 | faith. The life of the young Churches in particular has brought
431 6, 73 | philosophy is best construed as a circle. Theology's source and starting-
432 6, 73 | suspected it could take. This circular relationship with the word
433 7, 91 | different fields. We need only cite logic, the philosophy of
434 7, 97 | developed solely on the model of civil society, would be hard pressed
435 2, 16 | treasury of cultures and civilizations which have long vanished.
436 Int, 4 | the need for a preliminary clarification. Driven by the desire to
437 Int, 6 | humanity may come to a clearer sense of the great resources
438 5, 60 | There is no doubt that the climactic section of the chapter is
439 3, 33 | and sincere friendship. A climate of suspicion and distrust,
440 6, 72 | tradition should remain closed in its difference and affirm
441 | co
442 5, 52(57) | 459-460; Sixtus V, Bull Coeli et Terrae Creator (5 January
443 1, 13 | allows us to understand it coherently.~The Council teaches that “
444 2, 19 | of the natural sciences coincided in large part with philosophical
445 7, 82(99) | 16, 1; Saint Bonaventure, Coll. In Hex., 3, 8, 1.~
446 Conc, 104 | there is a clear and honest collaboration between Christians and the
447 7, 91 | experience has ensured the collapse of rationalist optimism,
448 6, 70 | separating the different cultures collapsed. God's promise in Christ
449 Conc, 101(123)| theology as it were a simple collection of his own personal ideas,
450 4, 37 | in mind when he puts the Colossians on their guard: “See to
451 5, 59 | finally those who sought to combine the demands of faith with
452 7, 92(109)| wrote: “Jesus presents the Comforter, the Spirit of truth, as
453 1, 15 | This commandment which I command you is not too hard for
454 1, 15 | Deuteronomy are pertinent: “This commandment which I command you is not
455 3, 34(29) | faithful executor of the commands of God', as he wrote in
456 7, 90(106)| In the same sense I commented in my first Encyclical Letter
457 7, 92(109)| Dominum et Vivificantem, commenting on Jn 16:12-13, I wrote: “
458 Int, 6 | has been endowed and may commit itself with renewed courage
459 7, 92 | it must be increasingly committed to the task entrusted to
460 6, 66 | critical and universally communicable way. Without philosophy'
461 Int, 5 | understanding of faith and for communicating the truth of the Gospel
462 7, 97 | ontological, causal and communicative structures. It is strong
463 1, 10 | invite and take them into communion with himself. This plan
464 5, 54 | philosophy and atheistic Communism be forgotten.67~Later, in
465 6, 67 | demonstrate the profound compatibility that exists between faith
466 Int, 1 | meaning which has always compelled the human heart. In fact,
467 5, 60 | Spes amounts to a virtual compendium of the biblical anthropology
468 Conc, 104 | philosophers an attentive and competent commitment, able to discern
469 1, 11 | words of God' (Jn 3:34), and completes the work of salvation which
470 Conc, 106 | incredibly rich array of its component parts, animate and inanimate,
471 4, 42 | rationally that one cannot comprehend (rationabiliter comprehendit
472 4, 42 | comprehend (rationabiliter comprehendit incomprehensibile esse)
473 7, 89 | anthropology itself is severely compromised by a one-dimensional vision
474 2, 17 | It is the glory of God to conceal things, but the glory of
475 Int, 4 | true that a single term conceals a variety of meanings. Hence
476 2, 22 | cf. Rom 1:20). This is to concede to human reason a capacity
477 5, 57 | bonds of mutual friendship, conceding to each its specific rights
478 4, 42 | conceived; and I have yet to conceive that for which I was conceived (
479 5, 61 | human questions in order to concentrate upon problems which are
480 Int, 5 | philosophical research has concentrated instead upon human knowing.
481 Int, 6 | pursue that reflection by concentrating on the theme of truth itself
482 7, 90 | in turn to a more general conception which appears today as the
483 7, 92 | cultures in a coherent and conceptually clear way. Today, too, theology
484 7, 96 | conceptual language used in Conciliar definitions. This is a question
485 5, 62(87) | Sollicitudo, Session VIII: Conciliorum Oecumenicorum Decreta, 1991,
486 Conc, 105 | 105. In concluding this Encyclical Letter,
487 7, 94 | truth with that wonderful “condescension” which mirrors the logic
488 7, 95 | historical and cultural conditioning of the formulas which express
489 6, 67(90) | The search for the conditions in which man on his own
490 5, 52 | the light of faith could confer. The positive elements of
491 3, 27 | as final, a truth which confers a certitude no longer open
492 3, 29 | of a phenomenon, they are confident from the first that they
493 3, 34 | things upon which scientists confidently depend,29 and who reveals
494 7, 81 | introversion, locked within the confines of its own immanence without
495 7, 84 | such a frame of mind the confirmation of our present crisis of
496 7, 90 | apart from the fact that it conflicts with the demands and the
497 7, 81 | stimulating philosophy to conform to its proper nature. In
498 2, 21 | the Chosen People had to confront and to which they had to
499 4, 43 | a freedom of spirit in confronting new problems, the intellectual
500 Int, 1 | them in the writings of Confucius and Lao-Tze, and in the
501 4, 37 | gnosticism. It was easy to confuse philosophy—understood as
502 6, 72 | originality of Indian thought be confused with the idea that a particular
503 5, 49 | the seed of serious error, confusing the pure and simple faith
504 7, 80 | together in mutuality without confusion of any kind is revealed.97~