God the Creator can be known through both reason and faith

From Pope St. John Paul II’s encyclical Fides et Ratio (1984):

Underlying all the Church’s thinking is the awareness that she is the bearer of a message which has its origin in God himself (cf. 2 Cor 4:1-2). The knowledge which the Church offers to man has its origin not in any speculation of her own, however sublime, but in the word of God which she has received in faith (cf. 1 Th 2:13). At the origin of our life of faith there is an encounter, unique in kind, which discloses a mystery hidden for long ages (cf. 1 Cor 2:7; Rom 16:25-26) but which is now revealed: “In his goodness and wisdom, God chose to reveal himself and to make known to us the hidden purpose of his will (cf. Eph 1:9), by which, through Christ, the Word made flesh, man has access to the Father in the Holy Spirit and comes to share in the divine nature”.5 This initiative is utterly gratuitous, moving from God to men and women in order to bring them to salvation. As the source of love, God desires to make himself known; and the knowledge which the human being has of God perfects all that the human mind can know of the meaning of life.

Restating almost to the letter the teaching of the First Vatican Council’s Constitution Dei Filius, and taking into account the principles set out by the Council of Trent, the Second Vatican Council’s Constitution Dei Verbum pursued the age-old journey of understanding faith, reflecting on Revelation in the light of the teaching of Scripture and of the entire Patristic tradition. At the First Vatican Council, the Fathers had stressed the supernatural character of God’s Revelation. On the basis of mistaken and very widespread assertions, the rationalist critique of the time attacked faith and denied the possibility of any knowledge which was not the fruit of reason’s natural capacities. This obliged the Council to reaffirm emphatically that there exists a knowledge which is peculiar to faith, surpassing the knowledge proper to human reason, which nevertheless by its nature can discover the Creator. This knowledge expresses a truth based upon the very fact of God who reveals himself, a truth which is most certain, since God neither deceives nor wishes to deceive.6

5 Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, 2.
6 Cf. Dogmatic Constitution on the Catholic Faith Dei Filius, III: Denzinger, Heinrich, and Adolf Schönmetzer, Enchiridion symbolorum definitionum et declarationum de rebus fidei et morum, 3008.

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The Church asserts philosophy’s vocation to seek ultimate Truth

From Pope St. John Paul II’s encyclical Fides et Ratio (1984):

Sure of her competence as the bearer of the Revelation of Jesus Christ, the Church reaffirms the need to reflect upon truth. This is why I have decided to address you, my venerable Brother Bishops, with whom I share the mission of “proclaiming the truth openly” (2 Cor 4:2), as also theologians and philosophers whose duty it is to explore the different aspects of truth, and all those who are searching; and I do so in order to offer some reflections on the path which leads to true wisdom, so that those who love truth may take the sure path leading to it and so find rest from their labours and joy for their spirit.

I feel impelled to undertake this task above all because of the Second Vatican Council’s insistence that the Bishops are “witnesses of divine and catholic truth”.3 To bear witness to the truth is therefore a task entrusted to us Bishops; we cannot renounce this task without failing in the ministry which we have received. In reaffirming the truth of faith, we can both restore to our contemporaries a genuine trust in their capacity to know and challenge philosophy to recover and develop its own full dignity.

There is a further reason why I write these reflections. In my Encyclical Letter Veritatis Splendor, I drew attention to “certain fundamental truths of Catholic doctrine which, in the present circumstances, risk being distorted or denied”.4 In the present Letter, I wish to pursue that reflection by concentrating on the theme of truth itself and on its foundation in relation to faith. For it is undeniable that this time of rapid and complex change can leave especially the younger generation, to whom the future belongs and on whom it depends, with a sense that they have no valid points of reference. The need for a foundation for personal and communal life becomes all the more pressing at a time when we are faced with the patent inadequacy of perspectives in which the ephemeral is affirmed as a value and the possibility of discovering the real meaning of life is cast into doubt. This is why many people stumble through life to the very edge of the abyss without knowing where they are going. At times, this happens because those whose vocation it is to give cultural expression to their thinking no longer look to truth, preferring quick success to the toil of patient enquiry into what makes life worth living. With its enduring appeal to the search for truth, philosophy has the great responsibility of forming thought and culture; and now it must strive resolutely to recover its original vocation. This is why I have felt both the need and the duty to address this theme so that, on the threshold of the third millennium of the Christian era, humanity may come to a clearer sense of the great resources with which it has been endowed and may commit itself with renewed courage to implement the plan of salvation of which its history is part.

3 Dogmatic Constitution on the Church Lumen Gentium, 25.
4 No. 4: Acta Apostolicæ Sedis 85 (1993), 1136.

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Modern philosophies can neglect the search for ultimate Truth

From Pope St. John Paul II’s encyclical Fides et Ratio (1984):

On her part, the Church cannot but set great value upon reason’s drive to attain goals which render people’s lives ever more worthy. She sees in philosophy the way to come to know fundamental truths about human life. At the same time, the Church considers philosophy an indispensable help for a deeper understanding of faith and for communicating the truth of the Gospel to those who do not yet know it.

Therefore, following upon similar initiatives by my Predecessors, I wish to reflect upon this special activity of human reason. I judge it necessary to do so because, at the present time in particular, the search for ultimate truth seems often to be neglected. Modern philosophy clearly has the great merit of focusing attention upon man. From this starting-point, human reason with its many questions has developed further its yearning to know more and to know it ever more deeply. Complex systems of thought have thus been built, yielding results in the different fields of knowledge and fostering the development of culture and history. Anthropology, logic, the natural sciences, history, linguistics and so forth—the whole universe of knowledge has been involved in one way or another. Yet the positive results achieved must not obscure the fact that reason, in its one-sided concern to investigate human subjectivity, seems to have forgotten that men and women are always called to direct their steps towards a truth which transcends them. Sundered from that truth, individuals are at the mercy of caprice, and their state as person ends up being judged by pragmatic criteria based essentially upon experimental data, in the mistaken belief that technology must dominate all. It has happened therefore that reason, rather than voicing the human orientation towards truth, has wilted under the weight of so much knowledge and little by little has lost the capacity to lift its gaze to the heights, not daring to rise to the truth of being. Abandoning the investigation of being, modern philosophical research has concentrated instead upon human knowing. Rather than make use of the human capacity to know the truth, modern philosophy has preferred to accentuate the ways in which this capacity is limited and conditioned.

This has given rise to different forms of agnosticism and relativism which have led philosophical research to lose its way in the shifting sands of widespread scepticism. Recent times have seen the rise to prominence of various doctrines which tend to devalue even the truths which had been judged certain. A legitimate plurality of positions has yielded to an undifferentiated pluralism, based upon the assumption that all positions are equally valid, which is one of today’s most widespread symptoms of the lack of confidence in truth. Even certain conceptions of life coming from the East betray this lack of confidence, denying truth its exclusive character and assuming that truth reveals itself equally in different doctrines, even if they contradict one another. On this understanding, everything is reduced to opinion; and there is a sense of being adrift. While, on the one hand, philosophical thinking has succeeded in coming closer to the reality of human life and its forms of expression, it has also tended to pursue issues—existential, hermeneutical or linguistic—which ignore the radical question of the truth about personal existence, about being and about God. Hence we see among the men and women of our time, and not just in some philosophers, attitudes of widespread distrust of the human being’s great capacity for knowledge. With a false modesty, people rest content with partial and provisional truths, no longer seeking to ask radical questions about the meaning and ultimate foundation of human, personal and social existence. In short, the hope that philosophy might be able to provide definitive answers to these questions has dwindled.

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Fr. Langevin to offer Dominican Rite Mass Sunday at Silver Spring

A Low Mass in the Traditional Dominican Rite will be offered Sunday, January 29, at the Traditional Latin Mass Congregation of Silver Spring, Maryland. The celebrant of the Mass of the Fourth Sunday after the Epiphany will be Reverend Father Dominic Langevin op, Instructor in Systematic Theology at the Dominican House of Studies in Washington.

Holy Mass will begin at 8:00 am. Confessions will be heard from 7:10 to 7:50 am. All are invited to share coffee and pastry after Mass in the downstairs community room of the rectory.

Silver Spring TLM Congregation meets at the Historic Church of St. John the Evangelist, 9700 Rosensteel Avenue, Forest Glen. Ample free parking is available.

Philosophical inquiries reveal shared moral norms and lead to right reason

From Pope St. John Paul II’s encyclical Fides et Ratio (1984):

Nonetheless, it is true that a single term [viz., philosophy] conceals a variety of meanings. Hence the need for a preliminary clarification. Driven by the desire to discover the ultimate truth of existence, human beings seek to acquire those universal elements of knowledge which enable them to understand themselves better and to advance in their own self-realization. These fundamental elements of knowledge spring from the wonder awakened in them by the contemplation of creation: human beings are astonished to discover themselves as part of the world, in a relationship with others like them, all sharing a common destiny. Here begins, then, the journey which will lead them to discover ever new frontiers of knowledge. Without wonder, men and women would lapse into deadening routine and little by little would become incapable of a life which is genuinely personal.

Through philosophy’s work, the ability to speculate which is proper to the human intellect produces a rigorous mode of thought; and then in turn, through the logical coherence of the affirmations made and the organic unity of their content, it produces a systematic body of knowledge. In different cultural contexts and at different times, this process has yielded results which have produced genuine systems of thought. Yet often enough in history this has brought with it the temptation to identify one single stream with the whole of philosophy. In such cases, we are clearly dealing with a “philosophical pride” which seeks to present its own partial and imperfect view as the complete reading of all reality. In effect, every philosophical system, while it should always be respected in its wholeness, without any instrumentalization, must still recognize the primacy of philosophical enquiry, from which it stems and which it ought loyally to serve.

Although times change and knowledge increases, it is possible to discern a core of philosophical insight within the history of thought as a whole. Consider, for example, the principles of non-contradiction, finality and causality, as well as the concept of the person as a free and intelligent subject, with the capacity to know God, truth and goodness. Consider as well certain fundamental moral norms which are shared by all. These are among the indications that, beyond different schools of thought, there exists a body of knowledge which may be judged a kind of spiritual heritage of humanity. It is as if we had come upon an implicit philosophy, as a result of which all feel that they possess these principles, albeit in a general and unreflective way. Precisely because it is shared in some measure by all, this knowledge should serve as a kind of reference-point for the different philosophical schools. Once reason successfully intuits and formulates the first universal principles of being and correctly draws from them conclusions which are coherent both logically and ethically, then it may be called right reason or, as the ancients called it, orthós logos, recta ratio.

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Philosophy expresses humanity’s common natural desire for Truth

From Pope St. John Paul II’s encyclical Fides et Ratio (1984):

Men and women have at their disposal an array of resources for generating greater knowledge of truth so that their lives may be ever more human. Among these is philosophy, which is directly concerned with asking the question of life’s meaning and sketching an answer to it. Philosophy emerges, then, as one of the noblest of human tasks. According to its Greek etymology, the term philosophy means “love of wisdom”. Born and nurtured when the human being first asked questions about the reason for things and their purpose, philosophy shows in different modes and forms that the desire for truth is part of human nature itself. It is an innate property of human reason to ask why things are as they are, even though the answers which gradually emerge are set within a horizon which reveals how the different human cultures are complementary.

Philosophy’s powerful influence on the formation and development of the cultures of the West should not obscure the influence it has also had upon the ways of understanding existence found in the East. Every people has its own native and seminal wisdom which, as a true cultural treasure, tends to find voice and develop in forms which are genuinely philosophical. One example of this is the basic form of philosophical knowledge which is evident to this day in the postulates which inspire national and international legal systems in regulating the life of society.

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The human spirit ascends toward Truth on the wings of faith and reason

Much attention of late has been focused on Pope Francis’ apostolic exhortation Amoris Laetitia, whose seeming contradictions of the perpetual Magisterium’s teachings on marriage and family have occasioned confusion among the faithful and grave misgivings among the Congregation for the Doctrine of the Faith. Defenders of Amoris have relied heavily on nominalist and emotion-laden arguments, some of which openly (and falsely) pit faith in opposition to reason.

In his 1998 encyclical Fides et Ratio, the first in a series of excerpts from which we publish today, Pope St. John Paul II reminds us how faith and reason are not, in fact, opposed, but rather work in harmony to enrich the life of the Church and advance the salvation of our souls.

Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth—in a word, to know himself—so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves (cf. Ex 33:18; Ps 27:8-9; 63:2-3; Jn 14:8; 1 Jn 3:2).

In both East and West, we may trace a journey which has led humanity down the centuries to meet and engage truth more and more deeply. It is a journey which has unfolded—as it must—within the horizon of personal self-consciousness: the more human beings know reality and the world, the more they know themselves in their uniqueness, with the question of the meaning of things and of their very existence becoming ever more pressing. This is why all that is the object of our knowledge becomes a part of our life. The admonition Know yourself was carved on the temple portal at Delphi, as testimony to a basic truth to be adopted as a minimal norm by those who seek to set themselves apart from the rest of creation as “human beings”, that is as those who “know themselves”.

Moreover, a cursory glance at ancient history shows clearly how in different parts of the world, with their different cultures, there arise at the same time the fundamental questions which pervade human life: Who am I? Where have I come from and where am I going? Why is there evil? What is there after this life? These are the questions which we find in the sacred writings of Israel, as also in the Veda and the Avesta; we find them in the writings of Confucius and Lao-Tze, and in the preaching of Tirthankara and Buddha; they appear in the poetry of Homer and in the tragedies of Euripides and Sophocles, as they do in the philosophical writings of Plato and Aristotle. They are questions which have their common source in the quest for meaning which has always compelled the human heart. In fact, the answer given to these questions decides the direction which people seek to give to their lives.

The Church is no stranger to this journey of discovery, nor could she ever be. From the moment when, through the Paschal Mystery, she received the gift of the ultimate truth about human life, the Church has made her pilgrim way along the paths of the world to proclaim that Jesus Christ is “the way, and the truth, and the life” (Jn 14:6). It is her duty to serve humanity in different ways, but one way in particular imposes a responsibility of a quite special kind: the diakonia of the truth.1 This mission on the one hand makes the believing community a partner in humanity’s shared struggle to arrive at truth;2 and on the other hand it obliges the believing community to proclaim the certitudes arrived at, albeit with a sense that every truth attained is but a step towards that fullness of truth which will appear with the final Revelation of God: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully” (1 Cor 13:12).

1 In my first Encyclical Letter Redemptor Hominis, I wrote: “We have become sharers in this mission of the prophet Christ, and in virtue of that mission we together with him are serving divine truth in the Church. Being responsible for that truth also means loving it and seeking the most exact understanding of it, in order to bring it closer to ourselves and others in all its saving power, its splendour and its profundity joined with simplicity”: No. 19: Acta Apostolicæ Sedis 71 (1979), 306.
2 Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 16.

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D.C. St. Francis de Sales to celebrate patronal feast with Missa Cantata

On Sunday, January 29, at 10:30 am, a Missa Cantata will be celebrated at Washington’s St. Francis de Sales Church for the feast day of its patron saint.

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A visit to any church on its patronal feast day, accompanied by the recitation of one Our Father and the Creed, is enriched with a plenary indulgence. Note that all plenary indulgences require sacramental confession, Communion, prayer for the intentions of the Supreme Pontiff, and the absence of any attachment to sin whether mortal or venial.

St. Francis de Sales Church is located near the corner of Rhode Island Avenue NE and 20th Street NE, about a 30-minute walk from Catholic University. Parking is available in the lot at the end of St. Francis de Sales Place a half block east of 20th Street, adjacent to the convent and school buildings. Street parking is also available; motorists are advised to heed posted signs. The nearest Metrorail stations are Rhode Island Avenue and Brookland/CUA on the Red Line. Metrobus provides service on Rhode Island Avenue.

We do penance and seek reconciliation through the Hearts of Jesus and Mary

The conclusion of Pope St. John Paul II’s Apostolic Exhortation Reconciliatio et Pænitentia (1984):

In order that in the not too distant future abundant fruits may come from it, I invite you all to join me in turning to Christ’s heart, the eloquent sign of the divine mercy, the “propitiation for our sins,” “our peace and reconciliation,”204 that we may draw from it an interior encouragement to hate sin and to be converted to God, and find in it the divine kindness which lovingly responds to human repentance.

I likewise invite you to turn with me to the immaculate heart of Mary, mother of Jesus, in whom “is effected the reconciliation of God with humanity . . . , is accomplished the work of reconciliation, because she has received from God the fullness of grace in virtue of the redemptive sacrifice of Christ.”205 Truly Mary has been associated with God, by virtue of her divine motherhood, in the work of reconciliation.206

Into the hands of this mother, whose fiat marked the beginning of that “fullness of time” in which Christ accomplished the reconciliation of humanity with God, to her immaculate heart—to which we have repeatedly entrusted the whole of humanity, disturbed by sin and tormented by so many tensions and conflicts—I now in a special way entrust this intention: that through her intercession humanity may discover and travel the path of penance, the only path that can lead it to full reconciliation.

To all of you who in a spirit of ecclesial communion in obedience and faith207 receive the indications, suggestions and directives contained in this document and seek to put them into living pastoral practice, I willingly impart my apostolic blessing.

Given in Rome at St. Peter’s on December 2, the first Sunday of Advent, in the year 1984, the seventh of my pontificate.

204 Litany of the Sacred Heart, cf 1 Jn 2:2; Eph 2:14; Rom 3:25; 5:11.
205 Pope John Paul II, General Audience Address of December 7, 1983, No. 2: Insegnamenti, VI, 2 (1983), 1264.
206 Ibid., General Audience Address of January 4, 1984: Insegnamenti, VII, 1 (1984), 16-18.
207 Cf Rom 1:5; 16:26.

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Fr. Carr to offer TLM this Wednesday, Saturday

The Traditional Latin Mass (Extraordinary Form) will be offered on Wednesday and Saturday mornings of this week by Reverend Father Richard Carr at St. Michael Church, 7401 St. Michael’s Lane, Annandale.

On Wednesday morning, January 25, at 6:45 am, Low Mass of the Feast of the Conversion of St. Paul the Apostle will be offered. Low Mass of the Feast of St. Peter Nolasco will be offered at 7:00 am on Saturday morning, January 28.

Please note that these Masses are scheduled at the discretion of the celebrant, and are not part of the parish’s published Mass calendar. These Masses have been added to our seven-day schedule.