Pope John Paul's Encyclical Letter

Despite Pope lav Paul II's advocating cogitate, he informs his audience that it is important to keep in mind the fact that the outcomes offered by philosophical reason ar f truthed, vicece man is f fairnessed. As Pope gutter Paul II writes, such formulations are "shaped by history and produced by human beings reason wounded and alter by sin" (1998). While reason is something that helps reveal God, it does little to explain or uncover the nature of acts of God. For that answer, one essential accept the means of revelation, which is accepted out of love and which equates to faith. As Pope John Paul II says of the role of faith, "Underlying all told the Church's thought is the awareness that she is the bearer of a message which has its origin in God himself" (1998). Therefore, reason alone cannot unite one with the idol of God, the truth of God, or the lawfulness of God. It must(prenominal) be unite with faith, accept the flawed condition of humankind with respect to offerings base on human reason, and has to encompass revelation in redact to know God's law. As Pope John Paul II argues, the truth of God and his dealings with humankind is, in fact, revelation, which "perfects all that the human mind can know of the meaning of conduct" (1998).

We nail in the writings of Matthew, Luke, and Mark that individuals in saviour' t

ime were just as curious about(predicate) the meaning of life, the truth of God, and how to obey God's laws to become one with Christ. We tick off that like the Pope's Encyclical explanation of the necessary combination of reason and faith, Christ often reveals a combination of willingness and right feat to truly obey God's law and know God. For example, in Matthew 5: 17-20, we squander Jesus' explanation of the letter and spirit of the law of God. The law of God is represented by the Ten Commandments, and anyone disobeying even the " to the lowest degree of these commandments" will be "called least" in the kingdom of nirvana (Matthew 5: 19). Jesus also instructs the people that their "righteousness" must surpass that of the Phari settles and teachers of the law (Matthew 5: 20).

This is because the law of the Pharisees and teachers is human law; similar to Pope John Paul II's explanation that human reason is still the product of flawed human existence. God's law supercedes any other law produced by humans, despite their contentions to the contrary.

dedicated Bible. New International Version (NIV). Zondervan, 1984.

In Matthew 19: 16-26, we see that Jesus informs his followers that obeying the Ten Commandments is not the only indispensable for gaining admittance to the kingdom of God. In addition to obeying God's law, one must devote their life to helping the needy and dispossessed. As Jesus maintains, "If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven" (Matthew 19: 21). We can see in this advice and Jesus' warning that it is "easier for a camel to go through the nerve c put down of a needle than for a rich man to enter the kingdom of God" that God's law demands compassionate and merciful acts in His name as a sign of faith (Matthew 19: 24). It is this sign of faith that might seem unreasonable to a man who, as the Pope described it, is wounded and weakened by sin. Shunning all one's material worth in order to devote one's life to helping others m
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