J
JM3
Guest
vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_15101998_fides-et-ratio_en.htmlI haven’t dealt with the Scriptural support for the “pro-prehuman death” position before now, because I was trying to draw out a very important point about the unity of faith and reason. But JM3 has studiously avoided addressing any of that, and has sunk to name-calling instead, so I might as well mention it now.
The death of beasts and plants existed on Earth prior to the Fall. We can draw no clear conclusions about death within the Garden of Eden, especially since we know so little about the literal reality of Eden. But we can certainly conclude, on examination of the Sacred Deposit, Genesis, Humani Generis, and the plain observed facts of reality, that there was death. The Fall brought human death into the world.
FIDES ET RATIO
- Surveying the situation today, we see that the problems of other times have returned, but in a new key. It is no longer a matter of questions of interest only to certain individuals and groups, but convictions so widespread that they have become to some extent the common mind. An example of this is the deep-seated distrust of reason which has surfaced in the most recent developments of much of philosophical research, to the point where there is talk at times of “the end of metaphysics”. Philosophy is expected to rest content with more modest tasks such as the simple interpretation of facts or an enquiry into restricted fields of human knowing or its structures.
There are also signs of a resurgence of fideism, which fails to recognize the importance of rational knowledge and philosophical discourse for the understanding of faith, indeed for the very possibility of belief in God. One currently widespread symptom of this fideistic tendency is a “biblicism” which tends to make the reading and exegesis of Sacred Scripture the sole criterion of truth. In consequence, the word of God is identified with Sacred Scripture alone, thus eliminating the doctrine of the Church which the Second Vatican Council stressed quite specifically. Having recalled that the word of God is present in both Scripture and Tradition,(73) the Constitution Dei Verbum continues emphatically: “Sacred Tradition and Sacred Scripture comprise a single sacred deposit of the word of God entrusted to the Church. Embracing this deposit and united with their pastors, the People of God remain always faithful to the teaching of the Apostles”.(74) Scripture, therefore, is not the Church’s sole point of reference. The “supreme rule of her faith” (75) derives from the unity which the Spirit has created between Sacred Tradition, Sacred Scripture and the Magisterium of the Church in a reciprocity which means that none of the three can survive without the others.(76)