ABSTRACT
Even though it transcends human reason, revealed truth is in profound harmony with it. It presumes that reason by its nature is ordered to the truth in such a way that, illumined by faith, it can penetrate to the meaning of Revelation. Despite the assertions of many philosophical currents, but in conformity with a correct way of thinking which finds confirmation in Scripture, human reason’s ability to attain truth must be recognised as well as its metaphysical capacity to come to a knowledge of God from creation.9 Theology’s proper task is to understand the meaning of revelation and this, therefore, requires the utilisation of philosophical concepts which provide ‘a solid and correct understanding of man, the world,
disciplines are likewise necessary for the theologian’s investigations. This is due chiefly to the historical character of revelation itself which has been communicated to us in ‘salvation history’. Finally, a consultation of the ‘human sciences’ is also necessary to understand better the revealed truth about man and the moral norms for his conduct, setting these in relation to the sound findings of such sciences. It is the theologian’s task in this perspective to draw from the surrounding culture those elements which will allow him better to illumine one or other aspect of the mysteries of faith. This is certainly an arduous task that has its risks, but it is legitimate in itself and should be encouraged. Here it is important to emphasise that when theology employs the elements and conceptual tools of philosophy or other disciplines, discernment is needed. The ultimate normative principle for such discernment is revealed doctrine which itself must furnish the criteria for the evaluation of these elements and conceptual tools and not vice versa [10].
