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in a new way, if we overcome the self-imposed limitation of reason to the empirically verifiable,
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The New Testament was written in Greek and bears the imprint of the Greek spirit, which had already come to maturity as the Old Testament developed.
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Behind this thinking lies the modern self-limitation of reason, classically expressed in Kant's "Critiques," but in the meantime further radicalized by the impact of the natural sciences. This modern concept of reason is based, to put it briefly, on a synthesis between Platonism (Cartesianism) and empiricism, a synthesis confirmed by the success of technology.
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It took as its point of departure Pascal's distinction between the God of the philosophers and the God of Abraham, Isaac and Jacob.
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The principle of "sola scriptura," on the other hand, sought faith in its pure, primordial form, as originally found in the biblical Word. Metaphysics appeared as a premise derived from another source, from which faith had to be liberated in order to become once more fully itself.
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The principle of "sola scriptura," on the other hand, sought faith in its pure, primordial form, as originally found in the biblical Word. Metaphysics appeared as a premise derived from another source, from which faith had to be liberated in order to become once more fully itself.
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The thesis that the critically purified Greek heritage forms an integral part of Christian faith has been countered by the call for a de-Hellenization of Christianity -- a call which has more and more dominated theological discussions since the beginning of the modern age. Viewed more closely, three stages can be observed in the program of de-Hellenization: Although interconnected, they are clearly distinct from one another in their motivations and objectives.
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This inner rapprochement between biblical faith and Greek philosophical inquiry was an event of decisive importance not only from the standpoint of the history of religions, but also from that of world history -- it is an event which concerns us even today. Given this convergence, it is not surprising that Christianity, despite its origins and some significant developments in the East, finally took on its historically decisive character in Europe. We can also express this the other way around: This convergence, with the subsequent addition of the Roman heritage, created Europe and remains the foundation of what can rightly be called Europe.
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As opposed to this, the faith of the Church has always insisted that between God and us, between his eternal Creator Spirit and our created reason there exists a real analogy, in which unlikeness remains infinitely greater than likeness, yet not to the point of abolishing analogy and its language (cf. Lateran IV).
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Is the conviction that acting unreasonably contradicts God's nature merely a Greek idea, or is it always and intrinsically true?
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Not to act in accordance with reason is contrary to God's nature.
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Not to act in accordance with reason is contrary to God's nature.
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In this lecture I would like to discuss only one point -- itself rather marginal to the dialogue itself -- which, in the context of the issue of "faith and reason," I found interesting and which can serve as the starting point for my reflections on this issue.
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