The interpretation of sources is a vital task for theology; but another still more delicate and demanding task is the understanding of revealed truth, or the articulation of the intellectus fidei. The intellectus fidei, as I have noted, demands the contribution of a philosophy of being which first of all would enable dogmatic theology to perform its functions appropriately. The dogmatic pragmatism of the early years of this century, which viewed the truths of faith as nothing more than rules of conduct, has already been refuted and rejected; but the temptation always remains of understanding these truths in purely functional terms. This leads only to an approach which is inadequate, reductive and superficial at the level of speculation. A Christology, for example, which proceeded solely "from below", as is said nowadays, or an ecclesiology developed solely on the model of civil society, would be hard pressed to avoid the danger of such reductionism. If the intellectus fidei wishes to integrate all the wealth of the theological tradition, it must turn to the philosophy of being, which should be able to propose anew the problem of being-and this in harmony with the demands and insights of the entire philosophical tradition, including philosophy of more recent times, without lapsing into sterile repetition of antiquated formulas. (Papal Encyclical, Fides et Ratio, 14 September 1998).