he dialogue between revealed Faith and Reason, i.e. between Theology and Philosophy, was initiated by St. Paul the Apostle, the one to whom the Lord’s revelation on his way to Damascus was granted. This is how Saul’s conversion to faith started. (Acts 9:3–20) This dialogue was made possible by the fact that the Apostle to the Gentiles had both a theological training with a rabbinic formation, and good familiarity with ancient Greek philosophy. It is not surprising, therefore, that the one whom God called the “chosen vessel” to bear the name of the Lord before “the Gentiles and their kings and to the people of Israel” (Acts 9:15) was also privileged to have his first debates with the pagan philosophers of his time. From the pages of this work – with their theological, philosophical and juridical content – the reader will be able to see that a dialogue between theology and philosophy cannot be conducted from the perspective of one of the two, that is from the perspective of religious faith or reason, but only through a syntony, that is through a joint concentration of the efforts of the servants of the two fields to discover and make explicit the revealed Truth. Some theologians and philosophers through their works on the dialogue between Theology and Philosophy have remained in the history of theological and philosophical culture as names of reference. Pope John Paul II has a special place among these theologians and philosophers. He managed to offer us a Theology of the dialogue between Faith and Reason through his pragmatic approach to enhancing the dialogue between Theology and Philosophy and through the statements in the texts of his papal Apostolic Exhortation, Encyclicals, Messages, etc. As a leading exponent of the approach to the renewal of the dialogue between Theology and Philosophy, the Roman Pontiff also contributed to the awareness of the urgent need to reconcile the two fields of theology and philosophy. It enables us to understand and express the Truth both through faith and through the contribution of reason, as the text of his Encyclical Letter Fides et Ratio amply confirms.
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