The truths of philosophy, it should be said, are not restricted only to the sometimes ephemeral teachings of professional philosophers. All men and women, as I have noted, are in some sense philosophers and have their own philosophical conceptions with which they direct their lives. In one way or other, they shape a comprehensive vision and an answer to the question of life's meaning; and in the light of this they interpret their own life's course and regulate their behaviour. At this point, we may pose the question of the link between, on the one hand, the truths of philosophy and religion and, on the other, the truth revealed in Jesus Christ. But before tackling that question, one last datum of philosophy needs to be weighed.
35. On the basis of these broad considerations, we must now explore more directly the relationship between revealed truth and philosophy. This relationship imposes a twofold consideration, since the truth conferred by Revelation is a truth to be understood in the light of reason. It is this duality alone which allows us to specify correctly the relationship between revealed truth and philosophical learning. First, then, let us consider the links between faith and philosophy in the course of history. From this, certain principles will emerge as useful reference-points in the attempt to establish the correct link between the two orders of knowledge.
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One of the major concerns of classical philosophy was to purify human notions of God of mythological elements. We know that Greek religion, like most cosmic religions, was polytheistic, even to the point of divinizing natural things and phenomena. Human attempts to understand the origin of the gods and hence the origin of the universe find their earliest expression in poetry; and the theogonies remain the first evidence of this human search. But it was the task of the fathers of philosophy to bring to light the link between reason and religion. 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. This opened a path which took its rise from ancient traditions but allowed a development satisfying the demands of universal reason. This development sought to acquire a critical awareness of what they believed in, and the concept of divinity was the prime beneficiary of this. Superstitions were recognized for what they were and religion was, at least in part, purified by rational analysis. It was on this basis that the Fathers of the Church entered into fruitful dialogue with ancient philosophy, which offered new ways of proclaiming and understanding the God of Jesus Christ.
43. A quite special place in this long development belongs to Saint Thomas, not only because of what he taught but also because of the dialogue which he undertook with the Arab and Jewish thought of his time. In an age when Christian thinkers were rediscovering the treasures of ancient philosophy, and more particularly of Aristotle, Thomas had the great merit of giving pride of place to the harmony which exists between faith and reason. Both the light of reason and the light of faith come from God, he argued; hence there can be no contradiction between them.44
67. With its specific character as a discipline charged with giving an account of faith (cf. 1 Pet 3:15), the concern of fundamental theology will be to justify and expound the relationship between faith and philosophical thought. Recalling the teaching of Saint Paul (cf. Rom 1:19-20), the First Vatican Council pointed to the existence of truths which are naturally, and thus philosophically, knowable; and an acceptance of God's Revelation necessarily presupposes knowledge of these truths. In studying Revelation and its credibility, as well as the corresponding act of faith, fundamental theology should show how, in the light of the knowledge conferred by faith, there emerge certain truths which reason, from its own independent enquiry, already perceives. Revelation endows these truths with their fullest meaning, directing them towards the richness of the revealed mystery in which they find their ultimate purpose. Consider, for example, the natural knowledge of God, the possibility of distinguishing divine Revelation from other phenomena or the recognition of its credibility, the capacity of human language to speak in a true and meaningful way even of things which transcend all human experience. From all these truths, the mind is led to acknowledge the existence of a truly propaedeutic path to faith, one which can lead to the acceptance of Revelation without in any way compromising the principles and autonomy of the mind itself.90
In this respect, it is easy to see why, in addition to theology, reference to catechesis is also important, since catechesis has philosophical implications which must be explored more deeply in the light of faith. The teaching imparted in catechesis helps to form the person. As a mode of linguistic communication, catechesis must present the Church's doctrine in its integrity, 118 demonstrating its link with the life of the faithful. 119 The result is a unique bond between teaching and living which is otherwise unattainable, since what is communicated in catechesis is not a body of conceptual truths, but the mystery of the living God. 120
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