The pope’s summons proves extremely daunting: he wants a philosophy attentive to metaphysics in order to reground modern theology in a concern with reality—with objective and absolute truth. But, in 1998, he finds no one (or few) in contemporary philosophy turned toward the questions of being. Who any longer treats philosophy as founded in its sapiential dimension—that is, in its drive to explore the foundational human questions all persons need answered if they are to live fully (§81)? And who endeavors to arrive at philosophy’s “genuinely metaphysical range” (§83), its concern with being, with what is real? And so Fides et Ratio makes an intervention in philosophy in hopes of building up a population of philosophers who might, someday and in turn, help to rebuild modern theology as a discipline attentive to the foundations of reality rather than merely the phenomena of history or experience. Beyond analytic and Continental philosophy, we need, as it were, a renewal of “plain old-fashioned philosophy.”
Emblem of the Papacy
Thus, the provisional nature of this encyclical. It makes insightful arguments about the history of religions and intellectual inquiry in general; it recovers a reading or narrative of history often dismissed as the alibi of an anti-modern Church; but in doing so it primarily makes the case for others to begin a new work: the rediscovery of human life as an intellectual and spiritual pilgrimage whose terrain is always what is real (being) and whose horizons are the specific historical revelation of God’s Word and the “infinite mystery” of God Himself (§14). We are asked to rediscover that the reason of “separate philosophy” leads finally to despair of reason. If, on the contrary, we recognize that reason is preceded by faith (as we experience, for instance, in the already present desire to know the truth about ourselves) and that reason is completed by faith (reason opens onto truths that, finally, surpass it and that it can see in only fragmented fashion) (§13)—we discover something grand. Reason participates in the human being’s circular journey from the gift of being and the gift of revelation toward a theological understanding of those gifts. It is man’s natural means of searching for a truth that ultimately transcends human life and reason alike and brings all searching to an end (§73).
Fr. Benedict Ashley has written that Thomism has neglected the historical dimension of being, but it is not clear to me how this can be the case if philosophy is to attain to the Aristotelian ideal of episteme and sophia. The contingent may be helpful in helping us understand natures and causes, but there cannot be a science of the contingent as such. While Pope John Paul II is correct that we are in need of metaphysics, Fr. Ashley rightly reminds those who desire to know that we must first have an adequate physics.
