St. Athanasius is one of the great Father and Doctors of the Church…the Father of Orthodoxy. His extraordinary life is shared with us by Mike Aquilina. When we say “consubstantial” at mass it’s due in part to St. Athansius and the battle against the Arian Heresy. Take a listen and learn more…

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More on the life of St. Athanasius from Pope Benedict at Vatican.va

GENERAL AUDIENCE

Paul VI Audience Hall
Wednesday, 20 June 2007

Continuing our revisitation of the great Teachers of the ancient Church, let us focus our attention today on St Athanasius of Alexandria.
>Only a few years after his death, this authentic protagonist of the Christian tradition was already hailed as “the pillar of the Church” by Gregory of Nazianzus, the great theologian and Bishop of Constantinople (Orationes, 21, 26), and he has always been considered a model of orthodoxy in both East and West.

As a result, it was not by chance that Gian Lorenzo Bernini placed his statue among those of the four holy Doctors of the Eastern and Western Churches – together with the images of Ambrose, John Chrysostom and Augustine – which surround the Chair of St Peter in the marvellous apse of the Vatican Basilica.

Athanasius was undoubtedly one of the most important and revered early Church Fathers. But this great Saint was above all the impassioned theologian of the Incarnation of the Logos, the Word of God who – as the Prologue of the fourth Gospel says – “became flesh and dwelt among us” (Jn 1: 14).

For this very reason Athanasius was also the most important and tenacious adversary of the Arian heresy, which at that time threatened faith in Christ, reduced to a creature “halfway” between God and man, according to a recurring tendency in history which we also see manifested today in various forms.

In all likelihood Athanasius was born in Alexandria, Egypt, in about the year 300 A.D. He received a good education before becoming a deacon and secretary to the Bishop of Alexandria, the great Egyptian metropolis. As a close collaborator of his Bishop, the young cleric took part with him in the Council of Nicaea, the first Ecumenical Council, convoked by the Emperor Constantine in May 325 A.D. to ensure Church unity. The Nicene Fathers were thus able to address various issues and primarily the serious problem that had arisen a few years earlier from the preaching of the Alexandrian priest, Arius.

With his theory, Arius threatened authentic faith in Christ, declaring that the Logos was not a true God but a created God, a creature “halfway” between God and man who hence remained for ever inaccessible to us. The Bishops gathered in Nicaea responded by developing and establishing the “Symbol of faith” ["Creed"] which, completed later at the First Council of Constantinople, has endured in the traditions of various Christian denominations and in the liturgy as the Niceno-Constantinopolitan Creed.

In this fundamental text – which expresses the faith of the undivided Church and which we also recite today, every Sunday, in the Eucharistic celebration – the Greek term homooúsiosis featured, in Latin consubstantialis: it means that the Son, the Logos, is “of the same substance” as the Father, he is God of God, he is his substance. Thus, the full divinity of the Son, which was denied by the Arians, was brought into the limelight. (more…)

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Day 4

To Nanna, daughter of Benincasa, a little maid, her niece, in Florence:

 Now, then, we must have light–otherwise it would not be enough. This light has to be the light of most holy faith. But the saints say that faith without works is dead. Therefore we need to exert ourselves virtuously all the time, and leave our childishness and vanities, and not behave any longer like worldly girls, but like faithful brides consecrated to Christ crucified; in this way we shall have a lamp, and oil, and light.

Heavenly Father, your glory is in your saints. We praise your glory in the life of the admirable St. Catherine of Siena, virgin and doctor of the Church. Her whole life was a noble sacrifice inspired by an ardent love of Jesus, your unblemished Lamb. In troubled times she strenuously upheld the rights of His beloved spouse, The Church. Father, honor her merits and hear her prayers for each of us. Help us to pass unscathed through the corruption of this world, and to remain unshakably faithful to the church in word, deed, and example. Help us always to see in the Vicar of Christ an anchor in the storms of life, and a beacon of light to the harbor of your Love, in this dark night of your times and men’s souls. Grant also to each of us our special petition . . . (pause to pray for your own intentions). We ask this through Jesus, your Son, in the bond of the Holy Spirit. Amen.

St. Catherine of Siena, Pray for us.

(Vatican Radio)

“For God so loved the world that gave his only Son that whoever believes in Him should not perish but have eternal life”: this was the affirmation at the center of Pope Francis’ homily on Wednesday at Mass in the Domus Sanctae Marthae with the staff of the Fabric of St. Peter. Cardinals Angelo Sodano and Angelo Comastri concelebrated, and the Italian Interior Minister Anna Maria Cancellieri also attended. 

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“The Lord saves us by His love: not with a letter, nor with a decree, but with his love,” a love so great that it led him to send his Son, who, “became one of us, walked with us,” and this, he said, “saves us.” The Holy Father went on to explain that “salvation” means, “the recovery of that dignity, which we have lost,” the dignity of being children of God.

This is a dignity that grows, said Pope Francis, “until our final encounter with Him,” adding, “this is the way of salvation, and this is beautiful,” he continued, “for [it is a way] that only love can [forge].” The Holy Father went on to say “We are worthy, we are men and women of hope: this is what it means to be saved by love.” The problem, he explained, is that sometimes we want to save ourselves, “and we believe we can do it,” for example basing our security on money – and we think: “I have money, I am secure, [I have it] all, there are no worries, I have dignity: the dignity of a rich person.” “This,” said Pope Francis, “is not enough,” adding, “Think of the parable of the Gospel, of the man who had the full granary, who said, ‘I’ll make another to get more, and then I’ll sleep soundly,’ and the Lord says, ‘You fool! This evening you will die ‘. That salvation is wrong, it is a temporary salvation, it is also apparent salvation.”

The Holy Father went on to say that, at other times, “We think we save ourselves with vanity, with pride,” that, “We believe ourselves powerful …,” and that “We mask our poverty, our sins, with vanity, with pride … Even that ends,” he said, but, “true salvation is in the dignity that God gives back to us in the hope that Christ has given us at Easter. “Let’s make today an act of faith,” said Pope Francis, “[Let us say]: Lord, I believe. I believe in Your love. I believe that Your love has saved me. I believe that Your love has given me the dignity that I had not. I believe that Your love gives me hope.”

Third Day - “All devout and faithful souls“

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“Today bring to Me all Devout and Faithful Souls, and immerse them in the ocean of My mercy. These souls brought me consolation on the Way of the Cross. They were a drop of consolation in the midst of an ocean of bitterness.”

Most Merciful Jesus, from the treasury of Your mercy, You impart Your graces in great abundance to each and all. Receive us into the abode of Your Most Compassionate Heart and never let us escape from It. We beg this grace of You by that most wondrous love for the heavenly Father with which Your Heart burns so fiercely.

Eternal Father, turn Your merciful gaze upon faithful souls, as upon the inheritance of Your Son. For the sake of His sorrowful Passion, grant them Your blessing and surround them with Your constant protection. Thus may they never fail in love or lose the treasure of the holy faith, but rather, with all the hosts of Angels and Saints, may they glorify Your boundless mercy for endless ages. Amen.

 

 

Bruce and I had the opportunity to have a conversation with Fr. Thomas Acklin, a Benedictine monk and priest, who is a professor of theology and psychology at St. Vincent College and Seminary in Latrobe, Pennsylvania.  He is author of a tremendous work entitled “The Passion of the Lamb”.  In this book, he challenges us to become lambs like Christ, the little children He calls us to be so that we may be able to follow him in Word and Deed.  Fr. Acklin is a master spiritual director, who helps us to hear the voice of the Lord in our hearts and encourages us to respond, in trust, to the will of the Father.  An important not to be missed gift.

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You can find the book here

From the book description:

Many today fear that we hover on the brink of global collapse. War, terrorism, poverty and disease provoke a sense of despair. Yet in our midst stands Jesus Christ, undaunted by the brutal realities of a world that rejects him. And as he looks at each of us, he asks directly and personally, Will you have faith in me?

In this powerful book Fr. Acklin reveals the passionate love of God for every person, love that will not be denied or defeated. God is for us in spite of our indifference. God has not been eclipsed by the world s agenda. God willnever abandon us. God will always seek out the wounded and lost. We have his guarantee that this is so because the suffering and death the passion of Jesus clinched the deal confirming God s commitment to his creation.

The Passion of the Lamb helps us answer the only question that ultimately matters: Will we have faith in Jesus?

Mike Aquilina offers us deep insight on the life of St. Cyril of Jerusalem.

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More on St. Cyril of Jerusalem from vatican.va:

BENEDICT XVI’s GENERAL AUDIENCE
Paul VI Audience Hall
Wednesday, 27 June 2007

Saint Cyril of Jerusalem

Dear Brothers and Sisters,

Our attention today is focused on St Cyril of Jerusalem. His life is woven of two dimensions: on the one hand, pastoral care, and on the other, his involvement, in spite of himself, in the heated controversies that were then tormenting the Church of the East.

Cyril was born at or near Jerusalem in 315 A.D. He received an excellent literary education which formed the basis of his ecclesiastical culture, centred on study of the Bible. He was ordained a priest by Bishop Maximus.

When this Bishop died or was deposed in 348, Cyril was ordained a Bishop by Acacius, the influential Metropolitan of Caesarea in Palestine, a philo-Arian who must have been under the impression that in Cyril he had an ally; so as a result Cyril was suspected of having obtained his episcopal appointment by making concessions to Arianism.

Actually, Cyril very soon came into conflict with Acacius, not only in the field of doctrine but also in that of jurisdiction, because he claimed his own See to be autonomous from the Metropolitan See of Caesarea.

Cyril was exiled three times within the course of approximately 20 years: the first time was in 357, after being deposed by a Synod of Jerusalem; followed by a second exile in 360, instigated by Acacius; and finally, in 367, by a third exile – his longest, which lasted 11 years – by the philo-Arian Emperor Valens.

It was only in 378, after the Emperor’s death, that Cyril could definitively resume possession of his See and restore unity and peace to his faithful.

Some sources of that time cast doubt on his orthodoxy, whereas other equally ancient sources come out strongly in his favour. The most authoritative of them is the Synodal Letter of 382 that followed the Second Ecumenical Council of Constantinople (381), in which Cyril had played an important part.

In this Letter addressed to the Roman Pontiff, the Eastern Bishops officially recognized Cyril’s flawless orthodoxy, the legitimacy of his episcopal ordination and the merits of his pastoral service, which ended with his death in 387.

Of Cyril’s writings, 24 famous catecheses have been preserved, which he delivered as Bishop in about 350.

Introduced by a Procatechesis of welcome, the first 18 of these are addressed to catechumens or candidates for illumination (photizomenoi) [candidates for Baptism]; they were delivered in the Basilica of the Holy Sepulchre. Each of the first ones (nn. 1-5) respectively treat the prerequisites for Baptism, conversion from pagan morals, the Sacrament of Baptism, the 10 dogmatic truths contained in the Creed or Symbol of the faith.

The next catecheses (nn. 6-18) form an “ongoing catechesis” on the Jerusalem Creed in anti-Arian tones.

Of the last five so-called “mystagogical catecheses”, the first two develop a commentary on the rites of Baptism and the last three focus on the Chrism, the Body and Blood of Christ and the Eucharistic Liturgy. They include an explanation of the Our Father (Oratio dominica).

This forms the basis of a process of initiation to prayer which develops on a par with the initiation to the three Sacraments of Baptism, Confirmation and the Eucharist.

The basis of his instruction on the Christian faith also served to play a polemic role against pagans, Judaeo Christians and Manicheans. The argument was based on the fulfilment of the Old Testament promises, in a language rich in imagery.

Catechesis marked an important moment in the broader context of the whole life – particularly liturgical – of the Christian community, in whose maternal womb the gestation of the future faithful took place, accompanied by prayer and the witness of the brethren.

Taken as a whole, Cyril’s homilies form a systematic catechesis on the Christian’s rebirth through Baptism.

He tells the catechumen: “You have been caught in the nets of the Church (cf. Mt 13: 47). Be taken alive, therefore; do not escape for it is Jesus who is fishing for you, not in order to kill you but to resurrect you after death. Indeed, you must die and rise again (cf. Rom 6: 11, 14)…. Die to your sins and live to righteousness from this very day” (Procatechesis, 5).

From the doctrinal viewpoint, Cyril commented on the Jerusalem Creed with recourse to the typology of the Scriptures in a “symphonic” relationship between the two Testaments, arriving at Christ, the centre of the universe.

The typology was to be described decisively by Augustine of Hippo: “In the Old Testament there is a veiling of the New, and in the New Testament there is a revealing of the Old” (De catechizandis rudibus 4, 8).

As for the moral catechesis, it is anchored in deep unity to the doctrinal catechesis: the dogma progressively descends in souls who are thus urged to transform their pagan behaviour on the basis of new life in Christ, a gift of Baptism.

The “mystagogical” catechesis, lastly, marked the summit of the instruction that Cyril imparted, no longer to catechumens but to the newly baptized or neophytes during Easter week. He led them to discover the mysteries still hidden in the baptismal rites of the Easter Vigil.

Enlightened by the light of a deeper faith by virtue of Baptism, the neophytes were at last able to understand these mysteries better, having celebrated their rites.

Especially with neophytes of Greek origin, Cyril made use of the faculty of sight which they found congenial. It was the passage from the rite to the mystery that made the most of the psychological effect of amazement, as well as the experience of Easter night.

Here is a text that explains the mystery of Baptism: “You descended three times into the water, and ascended again, suggesting by a symbol the three days burial of Christ, imitating Our Saviour who spent three days and three nights in the heart of the earth (cf. Mt 12: 40). Celebrating the first emersion in water you recall the first day passed by Christ in the sepulchre; with the first immersion you confessed the first night passed in the sepulchre: for as he who is in the night no longer sees, but he who is in the day remains in the light, so in the descent, as in the night, you saw nothing, but in ascending again you were as in the day. And at the self-same moment you were both dying and being born; and that water of salvation was at once your grave and your mother…. For you… the time to die goes hand in hand with the time to be born: one and the same time effected both of these events” (cf. Second Mystagogical Catechesis, n. 4).

The mystery to be understood is God’s plan, which is brought about through Christ’s saving actions in the Church.

In turn, the mystagogical dimension is accompanied by the dimension of symbols which express the spiritual experience they “explode”. Thus, Cyril’s catechesis, on the basis of the three elements described – doctrinal, moral and lastly, mystagogical – proves to be a global catechesis in the Spirit.

The mystagogical dimension brings about the synthesis of the two former dimensions, orienting them to the sacramental celebration in which the salvation of the whole human person takes place.
In short, this is an integral catechesis which, involving body, soul and spirit – remains emblematic for the catechetical formation of Christians today.

 

“Under the Mantle: Marian Thoughts from a 21st Century Priest” is fantastic!  Fr. Donald Calloway’s books just keep getting better and better.  In this work, he begins this journey with Our Lady, who then guides the reader through the rich treasures found in the Church established by her Son, Jesus Christ.  Through the Sacraments, to the depth of devotion found in our spiritual practices, and then with a  rich appreciation of what authentic manhood and femininity truly are,  Fr. Calloway explores the many facets of our faith.   This book is a book well suited for everyday mystagogia.  Without ever dumbing down the content, Fr. Calloway’s writing style is engaging and designed for “joe or josephine”  pew person.  This book is perfect for those who are in the RCIA, for folks who have completed a consecration preparation to Our Lady, or for anyone just looking for a more penetrating study of the faith.  You will not be disappointed!  And what a beautiful tribute to Our Blessed Mother!

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You can find the book here

“We are living in an extraordinary time of grace and mercy. It is a time in which many people, through the intercession of the Blessed Virgin Mary, are experiencing a renewed appreciation for the sacred and unchanging truths of Catholicism. Though the vast majority of universities and colleges today indoctrinate their students into the dictatorship of moral relativism, the media puts forth an ideology of rampant secularism, and the political realm is filled with proponents of a culture of death, nevertheless, it is in these times that Jesus, through the Immaculata, is raising up a new generation of Catholics. In Under the Mantle: Marian Thoughts from a 21st Century Priest, Fr. Calloway masterfully blends together aspects of his own conversion story with profound theological insights into Catholicism, presenting everyone from “Joe six-pack in the pew” to a seminary rector with incredibly vivid and thought-provoking analogies into why it is so important for a Christian to live under the mantle of Mary. I very highly recommend that everyone read this book! ”
-Very Rev. Douglas Mosey, C.S.B., Ph.D. President-Rector
Holy Apostles College & Seminary. Cromwell, CT

Also check out: IP#16 Fr. Donald Calloway – No Turning Back on Inside the Pages

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From Dr. Anthony Lilles’ blog “Beginning to Pray”

There are times when prayer feels wasted.  We cry out from the very depths of our being begging to be heard, sometimes in tears, sometimes in desperate plight, sometimes with an overwhelming sense of personal unworthiness.   Sometimes, when some sign of Divine Providence is most sought, our voices echo in lifeless silence.

In these moments, those who doubted our faith or considered us hypocrites, they feel themselves vindicated – sometimes with glee, sometimes with hidden sorrow.   Here, the seemingly unanswered prayer mysteriously resounds in their hearts too.  Behind the derision one faces for having dared to believe, there is also a painful solidarity with the whole of humanity.   For every prayer that seems unanswered reaffirms a sense of alienation, of rejection, of unbearable misery in the heart of every man and woman since Eden.

In the story of salvation, the most contemporary doubt in the Father’s love is just another manifestation of this primordial reality.   Christian prayer does not avoid this common human condition – it boldly enters this poverty to fill it with something new.  If it humbly accepts all forms of mockery before the mystery of unanswered prayer, it is to offer this too as a living sacrifice to the Living God.

For the Christian, the tired sorrow of unanswered prayer has been made open to an explosive beatitude.  The Word of the Father made this painful cry His own when He implicated Himself in our sin.  In this, the Suffering Servant found a way so that we would not have to suffer our plight alone – our wounds are healed by His.

His last wordless cry of abandonment revealed His life’s project: He dared to offer with love to the Father His every breathe and heartbeat from first to last so that every human hardship might be completely enveloped in divine mercy.   Now, by faith, His project can become our project.  Because His offering to the Father was perfect in love, the Savior of the world fills our dying weakness with the secret freshness of new life whenever we offer it to Him with even the tiniest effort of solidarity.  When prayer seems unanswered, the One who cried to the Father for love of us from crib to Cross is allowing us an opportunity to share in the salvific work of His own prayer.

Like the myrrh, the tears and the kisses that once anointed the feet of Jesus, prayer wasted on God for our brothers and sisters, for spouse and children, and even for ourselves, always takes on cruciform proportions – dimensions that extend from one horizon to the other, from height to depth, from what is visible to what cannot be seen.   If such prayer weeps over abandonment, disappointment, frustration, injustice, inadequacy, failure, voids and weakness – such prayer also boldly cleaves with gratitude to the invincible hope that none of this can separate us from that astounding love revealed by the Risen Lord.

Dr. Anthony Lilles is the author of “Hidden Mountain, Secret Garden”

Mike Aquilina offers the compelling story of the St. Perpetua and her great friend and sister in the faith, St. Felicity.

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From CNA:

Saints Perpetua and Felicity were martyrs who died for the faith around the year 203.

St. Perpetua was a young, well-educated, noblewoman and mother living in the city of Carthage in North Africa. Her mother was a Christian and her father was a pagan. In terms of her faith, Perpetua followed the example of her mother. Despite the pleas of her father to deny her faith, Perpetua did the very opposite, and fearlessly proclaimed it. At the age of 22, she was imprisoned for her faith. While in prison she continued to care for her infant child and put up with the tortures designed to make her renounce her faith. Perpetua remained steadfast until the end. St. Perpetua was sacrificed at the games as a public spectacle for not renouncing her faith.
St. Felicity was a pregnant slave girl who was imprisoned with St. Perpetua. Little is known about the life of St. Felicity because, unlike Perpetua, she did not keep a diary of her life. After imprisonment and torture, Felicity was also condemned to die at the games. Only a few days before her execution, Felicity gave birth to a daughter who was secretly taken away to be cared for by some of the Faithful.

The feast of these Saints is March 7.

It’s great to be joined once again by Mark Brumley, this time to discuss  ”Knowing God: God and the Human Condition” (previously titled God and the Human Mind) authored by the great Catholic writer, teacher, and publisher Frank Sheed.   Written in 1966 during the time of the Second Vatican Council, Sheed  addresses the most challenging questions the human mind can pose about God, without presenting answers in dry academic way.  Instead, because of his gifted writing style, he engages the reader with a desire to discover “mystery” in all its forms.

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You can find the book here

“This book is vintage Sheed: clear, commonsensical, and convincing. This is the Sheed of the two masterpieces of apologetics Theology and Sanity and Society and Sanity. But this is also a new Sheed: older and wiser, more practical and human–the post-Vatican II Sheed. I mean this in all the good senses, the John Paul II senses: he is sensitive to the dangers of “the good old days”: verbalism, “dead orthodoxy,” rationalism, deism, what Sheed calls “theometry” instead of theology: an abstract, formal theological geometry that only wants to define terms and win debating points. Instead, this book is a kind of theological midrash, a deepening, a spelunking in the caves of the deepest mysteries with the clear light of honest words–honest with heart as well as head. It unites dogmatic theology with lived religion. It is precisely the breath of fresh air that Pope John XXIII opened the windows for, and in terms the layman can clearly grasp. –- Peter Kreeft, Author, Because God is Real

From Dominican Friars of the St. Joseph Province

Watch the video below of Father Peter John Cameron, O.P., editor-in-chief of “Magnificat” magazine, delivering the keynote address at a Catholic Convocation in the Diocese of Raleigh. Using humor and anecdotes, Fr. Cameron spoke about the Year of Faith and New Evangelization. “To put it simply, it [the New Evangelization] is an attraction,” he said. Fr. Cameron added that the New Evangelization is about awareness of the need to rediscover our faith, attentiveness to a lived experience (realizing the needs of people today) and an honest appeal to what really moves people. He spoke of three essentials that Blessed Pope John Paul II said must be present in the New Evangelization: ardor, methods and expression. He provided an example of each, noting that ardor must reflect a love for all that is human.

USCCA31  Chapter 25

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Archbishop Lucas offers insights on the US Catholic Catechism for Adults Chapter 25:

The first three Commandments treat our relationship to God. The last seven concern our relationship with each other. The First Commandment calls us to have faith in the true God, to hope in him, and to love him fully with mind, heart, and will. We respond to God, who has created and redeemed us and extends his providential care to us every minute of each day. The First Commandment fosters the virtue of religion that moves us to adore God alone because he alone is holy and worthy of our praise.

United States Conference of Catholic Bishops (USCCB)

The Most Reverend George J. Lucas leads the Archdiocese of Omaha. 

For other episodes in the visit our Archbishop George Lucas page

This programs is based on:

More information can be found here.

We wish to thank the USCCB for the permissions granted for use of  relevant material used in this series.
Also we wish to thank Matt Wilkom  for his vocal talents in this episode.

This extraordinary Eucharistic hymn, by the great St. Thomas Aquinas, is a fan favourite among the faithful. This version regretably leaves out the second verse. The recording is from the CD illuminations, compiled by Dan Gibson. the Latin text and English translation follow:

Latin text	An English translation
Pange, lingua, gloriosi Corporis mysterium, Sanguinisque pretiosi, quem in mundi pretium fructus ventris generosi Rex effudit Gentium.   Nobis datus, nobis natus ex intacta Virgine, et in mundo conversatus, sparso verbi semine, sui moras incolatus miro clausit ordine.   In supremae nocte coenae recumbens cum fratribus observata lege plene cibis in legalibus, cibum turbae duodenae se dat suis manibus.   Verbum caro, panem verum verbo carnem efficit: fitque sanguis Christi merum, et si sensus deficit, ad firmandum cor sincerum sola fides sufficit.   Tantum ergo Sacramentum veneremur cernui: et antiquum documentum novo cedat ritui: praestet fides supplementum sensuum defectui.   Genitori, Genitoque laus et jubilatio, salus, honor, virtus quoque sit et benedictio: Procedenti ab utroque compar sit laudatio. Amen. Alleluja.	Sing, my tongue, the Savior’s glory, of His flesh the mystery sing; of the Blood, all price exceeding, shed by our immortal King, destined, for the world’s redemption, from a noble womb to spring.   Of a pure and spotless Virgin born for us on earth below, He, as Man, with man conversing, stayed, the seeds of truth to sow; then He closed in solemn order wondrously His life of woe.   On the night of that Last Supper, seated with His chosen band, He the Pascal victim eating, first fulfills the Law’s command; then as Food to His Apostles gives Himself with His own hand.   Word-made-Flesh, the bread of nature by His word to Flesh He turns; wine into His Blood He changes; what though sense no change discerns? Only be the heart in earnest, faith her lesson quickly learns.   Down in adoration falling, This great Sacrament we hail, Over ancient forms of worship Newer rites of grace prevail; Faith will tell us Christ is present, When our human senses fail.   To the everlasting Father, And the Son who made us free And the Spirit, God proceeding From them Each eternally, Be salvation, honor, blessing, Might and endless majesty. Amen. Alleluia.

Episode 1 – What is Christian Apologetics?  Who was St. Thomas Aquinas, his life, his times, and his contribution.  What is “theology”?  What is the “Summa”?

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Question 1. article 1  The nature and extent of sacred doctrine

Whether, besides philosophy, any further doctrine is required?

Objection 1: It seems that, besides philosophical science, we have no need of any further knowledge. For man should not seek to know what is above reason: “Seek not the things that are too high for thee” (Ecclus. 3:22). But whatever is not above reason is fully treated of in philosophical science. Therefore any other knowledge besides philosophical science is superfluous.

Objection 2: Further, knowledge can be concerned only with being, for nothing can be known, save what is true; and all that is, is true. But everything that is, is treated of in philosophical science—even God Himself; so that there is a part of philosophy called theology, or the divine science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no need of any further knowledge.

On the contrary, It is written (2 Tim. 3:16): “All Scripture, inspired of God is profitable to teach, to reprove, to correct, to instruct in justice.” Now Scripture, inspired of God, is no part of philosophical science, which has been built up by human reason. Therefore it is useful that besides philosophical science, there should be other knowledge, i.e. inspired of God.

I answer that, It was necessary for man’s salvation that there should be a knowledge revealed by God besides philosophical science built up by human reason. Firstly, indeed, because man is directed to God, as to an end that surpasses the grasp of his reason: “The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee” (Is. 66:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors. Whereas man’s whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that besides philosophical science built up by reason, there should be a sacred science learned through revelation.

Reply to Objection 1: Although those things which are beyond man’s knowledge may not be sought for by man through his reason, nevertheless, once they are revealed by God, they must be accepted by faith. Hence the sacred text continues, “For many things are shown to thee above the understanding of man” (Ecclus. 3:25). And in this, the sacred science consists.

Reply to Objection 2: Sciences are differentiated according to the various means through which knowledge is obtained. For the astronomer and the physicist both may prove the same conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e. abstracting from matter), but the physicist by means of matter itself. Hence there is no reason why those things which may be learned from philosophical science, so far as they can be known by natural reason, may not also be taught us by another science so far as they fall within revelation. Hence theology included in sacred doctrine differs in kind from that theology which is part of philosophy.

For an online version of St. Thomas Aquinas’ “Summa” click here

 

“Christian Apologetics with Dr. R. R. Reno” explores numerous facets of faith and reason in the life of the Church and the world.  Grounded on the work of giants, such as St. Thomas Aquinas, St. Bonaventure, Blessed John Newman, soon-to-be Blessed John Paul II, G. K. Chesterton, Blaise Paschal and Stephen Barr, Dr. Reno helps us to open our minds to make the journey to our hearts.

R. R. Reno is the  editor at First Things: A Journal of Religion, Culture, and Public Life, and Professor of Theology, currently on leave from Creighton University. His theological work has been published in many academic journals. Essays and opinion pieces on religion, public life, contemporary culture, and current events have appeared in Commentary, and the Washington Post. In Fighting the Noonday Devil Reno suggests that putting ourselves at the disposal of what is real is what trains us for true piety. His other recent books include Genesis: Brazos Theological Commentary on the Bible and Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible.

Click here for the complete text and audio for the Mary, Untier of Knots Novena

Sign of the Cross
Act of Contrition

Ninth day:

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Bible reading:

« 14 All of these together gave themselves to constant prayer. With them were some women and also Mary, the mother of Jesus, and his brothers…» and  »when the day of Pentecost arrived, all were filled with the Holy Spirit.» (Acts 1:14 and 2:1-4)

Brief Reflection:

Our Father sends the Holy Spirit on the feast of Pentecost , that will feed us in our faith. This is the same faith that with Mary’s maternal help, will remove the bonds that keep us prisoners. With the light of the Holy Spirit we see in meridian clarity which of our anguishes had our spirit trapped. The guidance of Saint Michael the Archangel has always been certain,  Saint Gabriel the Archangel will announce my freedom and Saint Michael the Archangel, will protect me from any attack. The Evil one (the serpent), overpowered by the presence of Mary, lies at her feet, made into a useless knot, unable to touch us.

( Brief meditation: meditate with one decade of the Holy Rosary: One Our Father, 10 Hail Mary’s, One Glory be and the Prayer to “The Virgin Mary untier of Knots”)