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In the encyclicals Fides et Ratio (1998) and Lumen Fidei (2013), the mysteries appear as key elements when analysing the relationship between faith and reason. Fides et Ratio deals with the mysteries as a formal category (without forgetting the content); in Lumen Fidei it is the content of the mysteries that is important. In the article, first of all, the basic texts of the two encyclicals on mystery are presented. It then examines the relationship betwen mysteries and rationality. Negative theology and its expression in paradoxes are also considered. The incarnate mystery and liturgical celebration of mysteries are the final points of the paper. [ABSTRACT FROM AUTHOR]

While theology and canon law have much in common, some degree of mutual misunderstanding is not unheard of. Theologians are wary of excessively legalistic approaches to Christian reality among canon lawyers. The latter, in turn, are suspicious of 'pastoral sensitivities' in the interpretation of laws by theologians, which may compromise justice or the rights of the faithful. This article explores the issues from a theological point of view and reflects critically on four aspects that affect both theology and canon law: object, systematicity, normativity and the principle of autonomy. Finally, it presents a potential intersection point for theology and canon law in how salus animarum is understood. [ABSTRACT FROM AUTHOR]

Theology has to face the permanent challenge of presenting the human and divine dimensions of the Christian mystery in the most integrated way possible. This difficulty is sometimes solved, either by canceling one of the two elements (usually the divine, but also sometimes the human) or by establishing a lethal separation between them. This polarity could be seen throughout the history, especially in the study of Christ’s person and mission. To overcome the separation that breaks the unity or the unity that eradicates diversity, this article presents Christ as the mediator. Starting from the Scripture and examining the teaching of the Fathers and the theologians, the mediator is introduced as an integrating agent that serves the whole theology. [ABSTRACT FROM AUTHOR]

The relationship between Philosophy and Theology is presented in the encyclical Fides et ratio (n. 73) not according to an «ancillary» scheme (seeing Philosophy as «ancilla» of Theology), but as a circular relationship. Both begin in the same way, and between both there must exist a profound relationship that allows both to be enriched. The theologian cannot do without Philosophy, nor can the philosopher ignore the reality of the Faith. This circularity necessarily leads to dialogue between faith and reason in every believer, and in the academic community. [ABSTRACT FROM AUTHOR]

The mediation of Christ has a profound Christological and anthropological meaning. Mediator is the favourite Christological title used by St Augustine, which he quotes insistently from 1 Tim 2,5 and the theological contents of which he developed. This article analyses the two fundamental texts: the ninth book of De civitate Dei (which is accompanied by some references to the 26th Dolbeau sermon) and sermon 293. From the perspective of these writings and from other references to the Augustinian corpus the nature of the mediation of Christ is examined. After this, the article takes on three main issues: mediator, quia homo, the expression sacramentum mediatoris used by St Augustine, and relationship between the mediation and the priesthood of Christ. [ABSTRACT FROM AUTHOR]

Tradition is a necessary condition for the existence of the individual and of society and is, furthermore, a fundamental means of obtaining knowledge. The opposition which the Enlightenment placed between Reason and Tradition has largely been overcome today. However, a new problem has arisen: that of the variety of cultural traditions and the relationship between them. The question for the truth which transcends all traditions has been excluded by some authors. Before this position, the encyclical Fides et Ratio shows, in a concrete way, how the Tradition of the Church relates to the traditions in which the Gospel is proclaimed. From this many principles concerning the enculturation of the Faith arise. [ABSTRACT FROM AUTHOR]