“If the prophets ridicule man-made idols with mordant acerbicity and set the only real God in contrast to them, in the wisdom books the same spiritual movement is at work as among the pre-Socratics at the time of the early Greek enlightenment. To the extent that the prophets see in the God of Israel the primordial creative ground of all reality, it is quite clear that what is taking place is a religious critique for the sake of a correct understanding of this reality itself. Here the faith of Israel unquestionably steps beyond the limits of a single people’s peculiar worship: it puts forth a universal claim, whose universality has to do with its being rational. Without the prophetic religious critique, the universalism of Christianity would have been unthinkable. It was this critique which, in the very heart of Israel itself, prepared the synthesis of Hellas and the Bible which the Fathers labored to achieve. For this reason, it is incorrect to reduce the concepts logos and alethia, upon which John’s Gospel centers the Christian message, to a strictly Hebraic interpretation, as if logos meant ‘word’ merely in the sense of God’s speech in history, and alethia signified nothing more than ‘trustworthiness’ or ‘fidelity’. For the same reason there is no basis for the opposite accusation that John distorted biblical thought in the direction of Hellenism. On the contrary, he stands in the classical sapiential tradition. It is precisely in John’s writings that one can study, both in its origins and in its outcome, the inner movement of biblical faith in God and biblical Christology toward philosophical inquiry.
“Is the world to be understood as originating from a creative intellect or as arising out of a combination of probabilities in the realm of the absurd? Today as yesterday, this alternative is the decisive question for our contemplation of reality; it cannot be dodged. Whoever, on the other hand, would draw faith back into paradox or into a pure historical symbolism fails to perceive its unique historical position, whose defense engaged both the prophets and the apostles in equal measure. The universality of faith, which is a basic presupposition of the missionary task, is both meaningful and morally defensible only if this faith really is oriented beyond the symbolism of the religious toward an answer meant for all, an answer which also appeals to the common reason of mankind. . . .
“Faith has the right to be missionary only if it truly transcends all traditions and constitutes an appeal to reason and an orientation toward the truth itself. However, if man is made to know reality and has to conduct his life, not merely as tradition dictates, but in conformity to the truth, faith also has the positive duty to be missionary. With its missionary claim, the Christian faith sets itself apart from the other religions which have appeared in history; this claim is implicit in its philosophical critique of the religions and can be justified only on that basis. The fact that today missionary dynamism threatens to trickle away into nothing goes hand-in-hand with the deficit in philosophy which characterizes the contemporary theological scene. . . .
“Faith can wish to understand because it is moved by love for the One upon whom it has bestowed its consent. Love seeks understanding. It wishes to know even better the one whom it loves. It ‘seeks his face,’ as Augustine never tires of repeating. Love is the desire for intimate knowledge, so that the quest for intelligence can even be an inner requirement of love. Put another way, there is a coherence of love and truth which has important consequences for theology and philosophy. Christian faith can say of itself, I have found love. Yet love for Christ and of one’s neighbor for Christ’s sake can enjoy stability and consistency only of its deepest motivation is love for the truth. This adds a new aspect to the missionary element: real love of neighbor also desires to give him the deepest thing man needs, namely, knowledge and truth.”
— from Joseph Ratzinger, “Faith, Philosophy and Theology” in The Nature and Mission of Theology: Essays to Orient Theology in Today’s Debates (Ignatius Press, 1993)
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