"Your mathematical 'religion' neglects the fundamental questions of freedom, love and evil.
"If...you wish to replace God with 'nature', the question remains as to who or what this nature is. Nowhere do you define it and it therefore appears to be an irrational divinity which explains nothing. However, I would like especially to note that in your religion of mathematics three fundamental themes of human existence are not considered: freedom, love and evil.
"I am surprised that with a nod you set aside freedom which has been and still remains a fundamental value of the modern age. Love does not appear in your book nor does the question of evil. Whatever neurobiology says or does not say about freedom, in the real drama of our history it is present as a crucial reality and it must be taken into account. However, your mathematical religion knows of no answer to the question of freedom, it ignores love and it does not give us any information on evil. A religion that neglects these fundamental questions is empty."
Pope Emeritus Benedict response letter to Piergiorgio Odifreddi, National Catholic Register Blog, 26 Nov. 2013.
"Mathematics, as such, is a creation of our intelligence: the correspondence between its structures and the real structures of the universe--which is the presupposition of all modern scientific and technological developments, already expressly formulated by Galileo Galilei with the famous affirmation that the book of nature is written in mathematical language--arouses our admiration and a raises a big question.
"It implies, in fact, that the universe itself is structured in an intelligent manner, such that a profound correspondence exists between our subjective reason and the objective reason in nature.
"It then become inevitable to ask oneself if there might not be a single original intelligence that is the common fon of them both.
"Thus, precisely the reflection on the development of science brings us toward the creator Logos. The tendency to give irrationality, chance and necessity the primacy is overturned, also to lead our intelligence and our freedom back to it. Upon these bases it again becomes possible to enlarge the area of our rationality, to reopen it to the larger questions of the truth and the good, to link theology, philosophy and science between them in full respect for the methods proper to them and of their reciprocal autonomy, but also in the awareness of the intrinsic unity that holds them together."
Benedict XVI, Verona Address 19 October 2006
In Berlin Pope Benedict argues that respect for nature is based on the implicit acknowledgment of specific natures, including the nature of man. Again, metaphysics is the basis of science.
"How can nature reassert itself in its true depth, with all its demands, with all its directives? I would like to recall one of the developments in recent political history, hoping that I will neither be misunderstood, nor provoke too many one-sided polemics. I would say that the emergence of the ecological movement in German politics since the 1970s, while it has not exactly flung open the windows, nevertheless was and continues to be a cry for fresh air which must not be ignored or pushed aside, just because too much of it is seen to be irrational. Young people had come to realize that something is wrong in our relationship with nature, that matter is not just raw material for us to shape at will, but that the earth has a dignity of its own and that we must follow its directives. In saying this, I am clearly not promoting any particular political party – nothing could be further from my mind. If something is wrong in our relationship with reality, then we must all reflect seriously on the whole situation and we are all prompted to question the very foundations of our culture. Allow me to dwell a little longer on this point. The importance of ecology is no longer disputed. We must listen to the language of nature and we must answer accordingly. Yet I would like to underline a point that seems to me to be neglected, today as in the past: there is also an ecology of man. Man too has a nature that he must respect and that he cannot manipulate at will. Man is not merely self-creating freedom. Man does not create himself. He is intellect and will, but he is also nature, and his will is rightly ordered if he respects his nature, listens to it and accepts himself for who he is, as one who did not create himself. In this way, and in no other, is true human freedom fulfilled."
Reichstag Building, Berlin Address Thursday, 22 September 2011
On Creation and on God the Creator and the Sustainer of all: the "vertical" origin of things.
"...[T]here is no opposition between faith's understanding of creation and the evidence of the empirical sciences. Philosophy in its early stages had proposed images to explain the origin of the cosmos on the basis of one or more elements of the material world. This genesis was not seen as a creation, but rather a mutation or transformation; it involved a somewhat horizontal interpretation of the origin of the world. A decisive advance in understanding the origin of the cosmos was the consideration of being qua being and the concern of metaphysics with the most basic question of the first or transcendent origin of participated being. In order to develop and evolve, the world must first be, and thus have come from nothing into being. It must be created, in other words, by the first Being who is such by essence...
"Thomas Aquinas taught that the notion of creation must transcend the horizontal origin of the unfolding of events, which is history, and consequently all our purely naturalistic ways of thinking and speaking about the evolution of the world. Thomas observed that creation is neither a movement nor a mutation. It is instead the foundational and continuing relationship that links the creature to the Creator, for he is the cause of every being and all becoming (cf. Summa Theologiae, I, q.45, a. 3)."
"...To state that the foundation of the cosmos and its developments is the provident wisdom of the Creator is not to say that creation has only to do with the beginning of the history of the world and of life. It implies, rather, that the Creator founds these developments and supports them, underpins them and sustains them continuously."
Benedict XVI, 2008 Address to the Academy of Sciences on evolution.
"Scientific predictability also raises the question of the scientist's ethical responsibility. His conclusions must be guided by respect for truth and an honest acknowledgment of both the accuracy and the inevitable limitations of the scientific method...
"...[T]he scientific method itself, in its gathering of data and in the processing and use of those data in projections, has inherent limitations that necessarily restrict scientific predictability to specific contexts and approaches. Science cannot, therefore, presume to provide a complete, deterministic representation of our future and of the development of every phenomenon that it studies. Philosophy and theology might make an important contribution to this fundamentally epistemological question, by, for example, helping the empirical sciences to recognize a difference between the mathematical inability to predict certain events and the validity of the principle of causality, or between scientific indeterminism or contingency (randomness) and causality on the philosophical level, or, more radically, between evolution as the origin of a succession in space and time, and creation as the ultimate origin of participated being in essential Being.
"At the same time, there is a higher level that necessarily transcends all scientific predictions, namely, the human world of freedom and history. Whereas the physical cosmos can have its own spatial-temporal development, only humanity, strictly speaking, has a history, the history of its freedom. Freedom, like reason, is a precious part of God's image within us, and it can never be reduced to a determinisitic analysis. Its transcendence vis-a-vis the material world must be acknowledged and respected, since it is a sign of our human dignity. Denying that transcendence in the name of a supposed absolute ability of the scientific method to predict and condition the human world would involve the loss of what is human in man, and, by failing to recognize his uniqueness and transcendence, could dangerously open the door to his exploitation."
Benedict XVI 2006 Address to the Academy of Sciences
In the Odifreddi Letter Pope Benedict references his 2009 Christmas address to the Roman Curia which proposes a sort of "The Court of the Gentiles" as a place of dialogue between believers and non-believers. Here is the relevant text from that speech referencing his trip to the Czech Republic and to Paris that year where he speaks of the need for all to keep open the question of God.
"[W]e, as believers, must have at heart even those people who consider themselves agnostics or atheists. When we speak of a new evangelization these people are perhaps taken aback. They do not want to see themselves as an object of mission or to give up their freedom of thought and will. Yet the question of God remains present even for them, even if they cannot believe in the concrete nature of his concern for us. In Paris, I spoke of the quest for God as the fundamental reason why Western monasticism, and with it, Western culture, came into being. As the first step of evangelization we must seek to keep this quest alive; we must be concerned that human beings do not set aside the question of God, but rather see it as an essential question for their lives. We must make sure that they are open to this question and to the yearning concealed within it. Here I think naturally of the words which Jesus quoted from the Prophet Isaiah, namely that the Temple must be a house of prayer for all the nations (cf. Is 56: 7; Mk 11: 17). Jesus was thinking of the so-called 'Court of the Gentiles' which he cleared of extraneous affairs so that it could be a free space for the Gentiles who wished to pray there to the one God, even if they could not take part in the mystery for whose service the inner part of the Temple was reserved. A place of prayer for all the peoples by this he was thinking of people who know God, so to speak, only from afar; who are dissatisfied with their own gods, rites and myths; who desire the Pure and the Great, even if God remains for them the 'unknown God' (cf. Acts 17: 23). They had to pray to the unknown God, yet in this way they were somehow in touch with the true God, albeit amid all kinds of obscurity. I think that today too the Church should open a sort of 'Court of the Gentiles' in which people might in some way latch on to God, without knowing him and before gaining access to his mystery, at whose service the inner life of the Church stands. Today, in addition to interreligious dialogue, there should be a dialogue with those to whom religion is something foreign, to whom God is unknown and who nevertheless do not want to be left merely Godless, but rather to draw near to him, albeit as the Unknown."
The essential: Search for God
"...[T]he basic attitude of monks in the face of the collapse of the old order and its certainties was quærere Deum--setting out in search of God. We could describe this as the truly philosophical attitude: looking beyond the penultimate, and setting out in search of the ultimate and the true.
"By becoming a monk, a man set out on a broad and noble path, but he had already found the direction he needed: the word of the Bible, in which he heard God himself speaking...
"What gave Europe's culture its foundation--the search for God and the readiness to listen to him--remains today the basis of any genuine culture."
Benedict XVI Address Paris, College of the Bernadines, Sept. 12, 2008
Finally, here is a quote from Pope Saint Pius X on the need to study the Summa Theologica of Saint Thomas Aquinas as the antidote to the modern rejection of metaphysics, the separation of faith and reason, and the denial of God--relativism.
"...[T]hat 'the philosophy of St. Thomas may flourish incorrupt and entire in schools, which is very dear to Our heart,' and that 'the system of teaching which is based upon the authority and judgement of the individual teacher' and therefore 'has a changeable foundation whence many diverse and mutually conflicting opinions arise...not without great injury to Christian learning' (Leo XIII, Epist, Qui te of the 19th June, 1886) be abolished forever, it is Our will and We hereby order and command that teachers of sacred theology in Universities, Academies, Colleges, Seminaries and Institutions enjoying by apostolic indult the privilege of granting academic degrees and doctorates in philosophy, use the Summa Theologica of St. Thomas as the text of their prelections and comment upon it in the Latin tongue, and let them take particular care to inspire their pupils with a devotion for it."
Pope Pius X, Doctoris Angelici, 29 June 1914
Cf. The Twenty-Four Fundamental Theses of Official Catholic Philosophy
On the philosophical quest for God, viz. metaphysics, we might also quote Pope Saint John Paul II
"[The] question 'Can (and how can) one come to the conclusion that God really exists?' ultimately concerns Pascal's distinction between the Absolute--that is, the God of the philosophers (the rationalist libertins)--and the God of Jesus Christ; and, prior to Him, the God of the Patriarchs--from Abraham to Moses. Only the God of Jesus Christ is the living God. As has also been stated in the Dogmatic Constitution on Divine Revelation Dei Verbum (no. 3), the first God mentioned above--the God of the philosophers--is the fruit of human thought, of human speculation, and capable of saying something valid about God. In the end, all rationalist arguments follow the path indicated in the Book of Wisdom and the Letter to the Romans--passing from the visible world to the invisible Absolute.
Aristotle and Plato follow this same, path, but in a different manner. The Christian tradition before Thomas Aquinas, and therefore also Augustine, was tied to Plato, from whim it nonetheless rightfully wanted to distance itself. For Christians, the philosophical Absolute, considered as the First Being or Supreme Good, did not have great meaning. Why engage in philosophical speculations about God, they asked themselves, if the living God has spoken, not only by way of the Prophets but also through His own Son? The theology of the Fathers, especially in the East, broke away more and more from Plato and from philosophers in general. Philosophy itself, in the Fathers, ends up in theology (as in the case, for example, in modern times, of Vladimir Soloviev).
Saint Thomas, however, did not abandon the philosophers' approach. He began his Summa Theologica with the question 'An Deus sit?'--'Does God exist?' (cf. I, q.2, a.3)...This question has proven very useful. Not only did it create theodicy, but this question has reverberated throughout a highly developed Western civilization. Even if today, unfortunately, the Summa Theological has been somewhat neglected, its initial question persists and continues to resound throughout our civilization...
"...Questioning God's existence is intimately united with the purpose of human existence. Not only is it a question of intellect; it is also a question of the will, even a question of the human heart (the raisons du coeur of Blaise Pascal). I think that it is wrong to maintain that Saint Thomas's position stands up only in the realm of the rational. One must, it is true, applaud Etienne Gilson when he agrees with Saint Thomas that the intellect is the most marvelous of god's creations, but that does not mean that we must give in to a unilateral rationalism. It is not good that his thought has been set aside in the post-conciliar period; he continues, in fact, to be the master of philosophical and theological universalism. In this context, his quinque viae--that is, him 'five ways' that lead toward a response to the question 'An Deus sit?'--should be read."
John Paul II, Crossing the Threshold of Hope, New York: Knopf, 1994, 28-29, 31.
"At the same time, there is a higher level that necessarily transcends all scientific predictions, namely, the human world of freedom and history. Whereas the physical cosmos can have its own spatial-temporal development, only humanity, strictly speaking, has a history, the history of its freedom. Freedom, like reason, is a precious part of God's image within us, and it can never be reduced to a determinisitic analysis. Its transcendence vis-a-vis the material world must be acknowledged and respected, since it is a sign of our human dignity. Denying that transcendence in the name of a supposed absolute ability of the scientific method to predict and condition the human world would involve the loss of what is human in man, and, by failing to recognize his uniqueness and transcendence, could dangerously open the door to his exploitation."
Benedict XVI 2006 Address to the Academy of Sciences
In the Odifreddi Letter Pope Benedict references his 2009 Christmas address to the Roman Curia which proposes a sort of "The Court of the Gentiles" as a place of dialogue between believers and non-believers. Here is the relevant text from that speech referencing his trip to the Czech Republic and to Paris that year where he speaks of the need for all to keep open the question of God.
"[W]e, as believers, must have at heart even those people who consider themselves agnostics or atheists. When we speak of a new evangelization these people are perhaps taken aback. They do not want to see themselves as an object of mission or to give up their freedom of thought and will. Yet the question of God remains present even for them, even if they cannot believe in the concrete nature of his concern for us. In Paris, I spoke of the quest for God as the fundamental reason why Western monasticism, and with it, Western culture, came into being. As the first step of evangelization we must seek to keep this quest alive; we must be concerned that human beings do not set aside the question of God, but rather see it as an essential question for their lives. We must make sure that they are open to this question and to the yearning concealed within it. Here I think naturally of the words which Jesus quoted from the Prophet Isaiah, namely that the Temple must be a house of prayer for all the nations (cf. Is 56: 7; Mk 11: 17). Jesus was thinking of the so-called 'Court of the Gentiles' which he cleared of extraneous affairs so that it could be a free space for the Gentiles who wished to pray there to the one God, even if they could not take part in the mystery for whose service the inner part of the Temple was reserved. A place of prayer for all the peoples by this he was thinking of people who know God, so to speak, only from afar; who are dissatisfied with their own gods, rites and myths; who desire the Pure and the Great, even if God remains for them the 'unknown God' (cf. Acts 17: 23). They had to pray to the unknown God, yet in this way they were somehow in touch with the true God, albeit amid all kinds of obscurity. I think that today too the Church should open a sort of 'Court of the Gentiles' in which people might in some way latch on to God, without knowing him and before gaining access to his mystery, at whose service the inner life of the Church stands. Today, in addition to interreligious dialogue, there should be a dialogue with those to whom religion is something foreign, to whom God is unknown and who nevertheless do not want to be left merely Godless, but rather to draw near to him, albeit as the Unknown."
The essential: Search for God
"...[T]he basic attitude of monks in the face of the collapse of the old order and its certainties was quærere Deum--setting out in search of God. We could describe this as the truly philosophical attitude: looking beyond the penultimate, and setting out in search of the ultimate and the true.
"By becoming a monk, a man set out on a broad and noble path, but he had already found the direction he needed: the word of the Bible, in which he heard God himself speaking...
"What gave Europe's culture its foundation--the search for God and the readiness to listen to him--remains today the basis of any genuine culture."
Benedict XVI Address Paris, College of the Bernadines, Sept. 12, 2008
"...[T]hat 'the philosophy of St. Thomas may flourish incorrupt and entire in schools, which is very dear to Our heart,' and that 'the system of teaching which is based upon the authority and judgement of the individual teacher' and therefore 'has a changeable foundation whence many diverse and mutually conflicting opinions arise...not without great injury to Christian learning' (Leo XIII, Epist, Qui te of the 19th June, 1886) be abolished forever, it is Our will and We hereby order and command that teachers of sacred theology in Universities, Academies, Colleges, Seminaries and Institutions enjoying by apostolic indult the privilege of granting academic degrees and doctorates in philosophy, use the Summa Theologica of St. Thomas as the text of their prelections and comment upon it in the Latin tongue, and let them take particular care to inspire their pupils with a devotion for it."
Pope Pius X, Doctoris Angelici, 29 June 1914
Cf. The Twenty-Four Fundamental Theses of Official Catholic Philosophy
On the philosophical quest for God, viz. metaphysics, we might also quote Pope Saint John Paul II
"[The] question 'Can (and how can) one come to the conclusion that God really exists?' ultimately concerns Pascal's distinction between the Absolute--that is, the God of the philosophers (the rationalist libertins)--and the God of Jesus Christ; and, prior to Him, the God of the Patriarchs--from Abraham to Moses. Only the God of Jesus Christ is the living God. As has also been stated in the Dogmatic Constitution on Divine Revelation Dei Verbum (no. 3), the first God mentioned above--the God of the philosophers--is the fruit of human thought, of human speculation, and capable of saying something valid about God. In the end, all rationalist arguments follow the path indicated in the Book of Wisdom and the Letter to the Romans--passing from the visible world to the invisible Absolute.
Aristotle and Plato follow this same, path, but in a different manner. The Christian tradition before Thomas Aquinas, and therefore also Augustine, was tied to Plato, from whim it nonetheless rightfully wanted to distance itself. For Christians, the philosophical Absolute, considered as the First Being or Supreme Good, did not have great meaning. Why engage in philosophical speculations about God, they asked themselves, if the living God has spoken, not only by way of the Prophets but also through His own Son? The theology of the Fathers, especially in the East, broke away more and more from Plato and from philosophers in general. Philosophy itself, in the Fathers, ends up in theology (as in the case, for example, in modern times, of Vladimir Soloviev).
Saint Thomas, however, did not abandon the philosophers' approach. He began his Summa Theologica with the question 'An Deus sit?'--'Does God exist?' (cf. I, q.2, a.3)...This question has proven very useful. Not only did it create theodicy, but this question has reverberated throughout a highly developed Western civilization. Even if today, unfortunately, the Summa Theological has been somewhat neglected, its initial question persists and continues to resound throughout our civilization...
"...Questioning God's existence is intimately united with the purpose of human existence. Not only is it a question of intellect; it is also a question of the will, even a question of the human heart (the raisons du coeur of Blaise Pascal). I think that it is wrong to maintain that Saint Thomas's position stands up only in the realm of the rational. One must, it is true, applaud Etienne Gilson when he agrees with Saint Thomas that the intellect is the most marvelous of god's creations, but that does not mean that we must give in to a unilateral rationalism. It is not good that his thought has been set aside in the post-conciliar period; he continues, in fact, to be the master of philosophical and theological universalism. In this context, his quinque viae--that is, him 'five ways' that lead toward a response to the question 'An Deus sit?'--should be read."
John Paul II, Crossing the Threshold of Hope, New York: Knopf, 1994, 28-29, 31.