From Pope St. John Paul II’s encyclical Fides et Ratio (1984):
In Sacred Scripture are found elements, both implicit and explicit, which allow a vision of the human being and the world which has exceptional philosophical density. Christians have come to an ever deeper awareness of the wealth to be found in the sacred text. It is there that we learn that what we experience is not absolute: it is neither uncreated nor self-generating. God alone is the Absolute. From the Bible there emerges also a vision of man as imago Dei. This vision offers indications regarding man’s life, his freedom and the immortality of the human spirit. Since the created world is not self-sufficient, every illusion of autonomy which would deny the essential dependence on God of every creature—the human being included—leads to dramatic situations which subvert the rational search for the harmony and the meaning of human life.
The problem of moral evil—the most tragic of evil’s forms—is also addressed in the Bible, which tells us that such evil stems not from any material deficiency, but is a wound inflicted by the disordered exercise of human freedom. In the end, the word of God poses the problem of the meaning of life and proffers its response in directing the human being to Jesus Christ, the Incarnate Word of God, who is the perfect realization of human existence. A reading of the sacred text would reveal other aspects of this problem; but what emerges clearly is the rejection of all forms of relativism, materialism and pantheism.
The fundamental conviction of the “philosophy” found in the Bible is that the world and human life do have a meaning and look towards their fulfilment, which comes in Jesus Christ. The mystery of the Incarnation will always remain the central point of reference for an understanding of the enigma of human existence, the created world and God himself. The challenge of this mystery pushes philosophy to its limits, as reason is summoned to make its own a logic which brings down the walls within which it risks being confined. Yet only at this point does the meaning of life reach its defining moment. The intimate essence of God and of the human being become intelligible: in the mystery of the Incarnate Word, human nature and divine nature are safeguarded in all their autonomy, and at the same time the unique bond which sets them together in mutuality without confusion of any kind is revealed.97
97 Cf. Ecumenical Council of Chalcedon, Symbolum, Definitio: Denzinger, Heinrich, and Adolf Schönmetzer, Enchiridion symbolorum definitionum et declarationum de rebus fidei et morum 302.
— Fides et Ratio 80