The Fr Jim Norris Reflections
So, the revealed truth of God both requires and stimulates the believer’s reason. On the one hand, the truth of the Word of God must be considered and probed by the believer – thus begins the intellectus fidei, the form taken here below by the believer’s desire to see God. Its aim is not at all to replace faith, rather it unfolds naturally from the believer’s act of faith, and it can indeed assist those whose faith may be wavering in the face of hostility. The fruit of the believer’s rational reflection is an understanding of the truths of faith. By the use of reason, the believer grasps the profound connections between the different stages in the history of salvation and also between the various mysteries of faith which illuminate one another. On the other hand, faith stimulates reason itself and stretches its limits. Reason is stirred to explore paths which of itself it would not even have suspected it could take. This encounter with the Word of God leaves reason enriched, because it discovers new and unsuspected horizons. Fides et Ratio 73.
Wednesday, May 8, 2013
Venerable Brothers in the Episcopate and dear, dear sisters!
L.o.H. Liturgy of hours.
It is therefore Our earnest wish that the United Nations Organization may be able progressively to adapt its structure and methods of operation to the magnitude and nobility of its tasks. May the day be not long delayed when every human being can find in this organization an effective safeguard of his personal rights; those rights, that is, which derive directly from his dignity as a human person, and which are therefore universal, inviolable and inalienable. This is all the more desirable in that men today are taking an ever more active part in the public life of their own nations, and in doing so they are showing an increased interest in the affairs of all peoples. They are becoming more and more conscious of being living members of the universal family of mankind. 103. This peace, which the world cannot give, has been left as a heritage to His disciples by the Divine Redeemer Himself: "Peace I leave with you, my peace I give unto you" (Saint John xiv. 27); and thus following the sublime teaching of Christ, summed up by Himself in the twofold precept of love of God and of the neighbor, millions of souls have reached, are reaching and shall reach peace. History, wisely called by a great Roman "The Teacher of Life," has proved for close on two thousand years how true is the word of Scripture that he will not have peace who resists God (cf. Job ix. 4). For Christ alone is the "Corner Stone" (Ephesians ii. 20) on which man and society can find stability and salvation.
In our time, when day by day mankind is being drawn closer together, and the ties between different peoples are becoming stronger, the Church examines more closely her relationship to non-Christian religions. In her task of promoting unity and love among men, indeed among nations, she considers above all in this declaration what men have in common and what draws them to fellowship.
The Venerable Servant of God John Paul II made this urgent task a central point of his far-reaching Magisterial teaching, referring to it as the “new evangelization,” which he systematically explored in depth on numerous occasions—a task that still bears upon the Church today, particularly in regions Christianized long ago. Although this task directly concerns the Church’s way of relating ad extra, it nevertheless presupposes first of all a constant interior renewal, a continuous passing, so to speak, from evangelized to evangelizing. It is enough to recall what was affirmed in the Post-Synodal Apostolic Exhortation Christifideles Laici: “Whole countries and nations where religion and the Christian life were formerly flourishing and capable of fostering a viable and working community of faith, are now put to a hard test, and in some cases, are even undergoing a radical transformation, as a result of a constant spreading of an indifference to religion, of secularism and atheism. This particularly concerns countries and nations of the so-called First World, in which economic well-being and consumerism, even if coexistent with a tragic situation of poverty and misery, inspires and sustains a life lived ‘as if God did not exist’. This indifference to religion and the practice of religion devoid of true meaning in the face of life's very serious problems, are not less worrying and upsetting when compared with declared atheism. Sometimes the Christian faith as well, while maintaining some of the externals of its tradition and rituals, tends to be separated from those moments of human existence which have the most significance, such as, birth, suffering and death.
- orally "by the apostles who handed on, by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received - whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit";33
- in writing "by those apostles and other men associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing".34
- "through the contemplation and study of believers who ponder these things in their hearts";57 it is in particular "theological research [which] deepens knowledge of revealed truth".58
- "from the intimate sense of spiritual realities which [believers] experience",59 The sacred Scriptures "grow with the one who reads them."60
- "from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth".61
1. the allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.84
2. the moral sense. the events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".85
3. the anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.86
The Moral how to act; Anagogy our destiny.87
1. the life and teaching of Jesus. the Church holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up."99
2. the oral tradition. "For, after the ascension of the Lord, the apostles handed on to their hearers what he had said and done, but with that fuller understanding which they, instructed by the glorious events of Christ and enlightened by the Spirit of truth, now enjoyed."100
3. the written Gospels. "The sacred authors, in writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus."101
III. The Characteristics of Faith
When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we already possessed the wonderful things which our faith assures us we shall one day enjoy.48
I believe in Jesus Christ, his only Son, our Lord.
He was conceived by the power of the Holy Spirit and born of the Virgin Mary
Under Pontius Pilate He was crucified, died, and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven and is seated at the right hand of the Father.
He will come again to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting.
maker of heaven and earth,
of all that is, seen and unseen.
We believe in one Lord, Jesus Christ,
the only Son of God, eternally begotten of the Father,
God from God, Light from Light, true God from true God,
begotten, not made, of one Being with the Father.
Through him all things were made.
For us men and for our salvation, he came down from heaven:
by the power of the Holy Spirit he was born of the Virgin Mary, and became man.
For our sake he was crucified under Pontius Pilate; he suffered died and was buried.
On the third day he rose again in fulfillment of the Scriptures;
he ascended into heaven and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead,
and his kingdom will have no end.
We believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son.
With the Father and the Son he is worshipped and glorified.
He has spoken through the Prophets.
We believe in one holy catholic and apostolic Church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead,
and the life of the world to come.
"To preach. . . the unsearchable riches of Christ"10
Following the holy Fathers, we unanimously teach and confess one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, composed of rational soul and body; consubstantial with the Father as to his divinity and consubstantial with us as to his humanity; "like us in all things but sin". He was begotten from the Father before all ages as to his divinity and in these last days, for us and for our salvation, was born as to his humanity of the virgin Mary, the Mother of God.91
"Let it be done to me according to your word. . ."
You are firmly convinced about our Lord, who is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a virgin,. . . he was truly nailed to a tree for us in his flesh under Pontius Pilate. . . he truly suffered, as he is also truly risen.147
. . . until all things are subjected to him
- in the Scriptures he inspired;
- in the Tradition, to which the Church Fathers are always timely witnesses;
- in the Church's Magisterium, which he assists;
- in the sacramental liturgy, through its words and symbols, in which the Holy Spirit puts us into communion with Christ;
- in prayer, wherein he intercedes for us;
- in the charisms and ministries by which the Church is built up;
- in the signs of apostolic and missionary life;
- in the witness of saints through whom he manifests his holiness and continues the work of salvation.
and I realized that this love alone was the true motive force which enabled the other members of the Church to act; if it ceased to function, the Apostles would forget to preach the gospel, the Martyrs would refuse to shed their blood.
LOVE, IN FACT, IS THE VOCATION WHICH INCLUDES ALL OTHERS; IT'S A UNIVERSE OF ITS OWN, COMPRISING ALL TIME AND SPACE - IT'S ETERNAL!298
of the "Sanctus Benedictus Patronus Europae" Rome, 25 November 2011
[MUNICH, 11 - 13 SEPTEMBER 2011] © Copyright 2011 - Libreria Editrice Vaticana
JUSTICE, CHARITY, AND LIBERTY APRIL 11.
POPE PAUL VI ON DECEMBER 7, 1965 © Copyright 2011 - Libreria Editrice Vaticana