Where [is] the wise? where [is] the scribe? where [is] the disputer of this world? hath not God made foolish the wisdom of this world?
For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. - I Corinthians 1:18-25
AMEN! AMEN! AMEN!
THX THX.
It's as if John Paul II had a ghost writer...
Sorry for the length of the excerpt which follows:
This is why the Christian's relationship to philosophy requires thorough-going discernment. In the New Testament, especially in the Letters of Saint Paul, one thing emerges with great clarity: the opposition between “the wisdom of this world” and the wisdom of God revealed in Jesus Christ. The depth of revealed wisdom disrupts the cycle of our habitual patterns of thought, which are in no way able to express that wisdom in its fullness.
The beginning of the First Letter to the Corinthians poses the dilemma in a radical way. The crucified Son of God is the historic event upon which every attempt of the mind to construct an adequate explanation of the meaning of existence upon merely human argumentation comes to grief. The true key-point, which challenges every philosophy, is Jesus Christ's death on the Cross. It is here that every attempt to reduce the Father's saving plan to purely human logic is doomed to failure. “Where is the one who is wise? Where is the learned? Where is the debater of this age? Has not God made foolish the wisdom of the world?” (1 Cor 1:20), the Apostle asks emphatically. The wisdom of the wise is no longer enough for what God wants to accomplish; what is required is a decisive step towards welcoming something radically new: “God chose what is foolish in the world to shame the wise...; God chose what is low and despised in the world, things that are not to reduce to nothing things that are” (1 Cor 1:27-28). Human wisdom refuses to see in its own weakness the possibility of its strength; yet Saint Paul is quick to affirm: “When I am weak, then I am strong” (2 Cor 12:10). Man cannot grasp how death could be the source of life and love; yet to reveal the mystery of his saving plan God has chosen precisely that which reason considers “foolishness” and a “scandal”. Adopting the language of the philosophers of his time, Paul comes to the summit of his teaching as he speaks the paradox: “God has chosen in the world... that which is nothing to reduce to nothing things that are” (cf. 1 Cor 1:28). In order to express the gratuitous nature of the love revealed in the Cross of Christ, the Apostle is not afraid to use the most radical language of the philosophers in their thinking about God. Reason cannot eliminate the mystery of love which the Cross represents, while the Cross can give to reason the ultimate answer which it seeks. It is not the wisdom of words, but the Word of Wisdom which Saint Paul offers as the criterion of both truth and salvation.
The wisdom of the Cross, therefore, breaks free of all cultural limitations which seek to contain it and insists upon an openness to the universality of the truth which it bears. What a challenge this is to our reason, and how great the gain for reason if it yields to this wisdom! Of itself, philosophy is able to recognize the human being's ceaselessly self-transcendent orientation towards the truth; and, with the assistance of faith, it is capable of accepting the “foolishness” of the Cross as the authentic critique of those who delude themselves that they possess the truth, when in fact they run it aground on the shoals of a system of their own devising. The preaching of Christ crucified and risen is the reef upon which the link between faith and philosophy can break up, but it is also the reef beyond which the two can set forth upon the boundless ocean of truth. Here we see not only the border between reason and faith, but also the space where the two may meet.
That's an excerpt of "Fides et Ratio" (Faith and Reason), usually the writing of JPII is too cerebral for me but in this encyclical there's a lot that even I can understand without needing a theologian to explain it to me.
I find them to be in opposition. That which can be reasoned to a conclusion no longer requires faith.
if it could then the Greeks by mortal reasoning could have known God.
There it is. "Mortal reasoning:"
I think the complimentary forces are reason and discernment. Raw reason is indeed, mortal. It is discernment, as the spiritual turbo-charger, that is bolted onto mortal reason's intake manifold. Without (spiritually supplied) discernment, mortal man cannot see the things of the spirit. As you had quoted,
1Co 1:22 For the Jews require a sign, and the Greeks seek after wisdom: (e-Sword: KJV)
Faith is complimentary to (and required for) discernment - And individual (and thereby collective) discernment is a franchise wholly owned by the Father, and operated by the Spirit.
Sorry if I seem to be picking nits, but I think it to be an important distinction to try to quantify.
Thanks for the reply.