Peter Seewald — One of your major themes is buiding a bridge between religion and rationality. Why do faith and reason belong together? Couldn’t we also simply “just believe”? Jesus says, “Blessed are they who do not see and yet believe."
Benedict XVI — Not seeing is one thing, but even the faith of someone who does not see has to have its reasons. Jesus himself made faith thoroughly understandable by presenting it wih inner unity and in continuity with the Old Testament, with all of God’s commands: as faith in the God who is the Creator and the Lord of history, to whom history testifies and about whom creation speaks.
It is interesting that this esential rationality is already in the Old Testament a fundamental component of the faith; that particularly in the time of the Babylonian exile it is said: ‘Our God is not one or another among many; he is the Creator; the God of heaven; the one God.” Thereby a claim is made, the universality of which was based precisely on its reasonableness. This core concept later became the meeting place between the Old Testament and Greek civilitation. For at approximately the same time as the Babylonian exile singled out in particular this feature of the Old Testament, Greek philosophy also developed, which now looked beyond the gods and inquired about the one God.
Today it is still the major task of the Church to unite faith and reason with each other, to write looking beyond what is tangible and rational responsibility at the same time. For after all, reason was given to us by God. It is what distinguishes man.
Benedict XVI, Light of the World, A Conversation with Peter Seewald, 2010.
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Benedict XVI — Not seeing is one thing, but even the faith of someone who does not see has to have its reasons. Jesus himself made faith thoroughly understandable by presenting it wih inner unity and in continuity with the Old Testament, with all of God’s commands: as faith in the God who is the Creator and the Lord of history, to whom history testifies and about whom creation speaks.
It is interesting that this esential rationality is already in the Old Testament a fundamental component of the faith; that particularly in the time of the Babylonian exile it is said: ‘Our God is not one or another among many; he is the Creator; the God of heaven; the one God.” Thereby a claim is made, the universality of which was based precisely on its reasonableness. This core concept later became the meeting place between the Old Testament and Greek civilitation. For at approximately the same time as the Babylonian exile singled out in particular this feature of the Old Testament, Greek philosophy also developed, which now looked beyond the gods and inquired about the one God.
Today it is still the major task of the Church to unite faith and reason with each other, to write looking beyond what is tangible and rational responsibility at the same time. For after all, reason was given to us by God. It is what distinguishes man.
Benedict XVI, Light of the World, A Conversation with Peter Seewald, 2010.
(Para traducir mas rapidamente esta entrada te aconsejo que cliques en el tituto del articulo para separarlo de los demas y, entonces, clicar en "Translate". En pocos segundos lo tendras traducido al castellano o los idiomas del index.)
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