65. Theology is structured as an understanding of faith in the light of a twofold methodological principle: the auditus fidei and the intellectus fidei. With the first, theology makes its own the content of Revelation as this has been gradually expounded in Sacred Tradition, Sacred Scripture and the Church's living Magisterium.(88) With the second, theology seeks to respond through speculative enquiry to the specific demands of disciplined thought.
Philosophy contributes specifically to theology in preparing for a correct auditus fidei with its study of the structure of knowledge and personal communication, especially the various forms and functions of language. No less important is philosophy's contribution to a more coherent understanding of Church Tradition, the pronouncements of the Magisterium and the teaching of the great masters of theology, who often adopt concepts and thought-forms drawn from a particular philosophical tradition. In this case, the theologian is summoned not only to explain the concepts and terms used by the Church in her thinking and the development of her teaching, but also to know in depth the philosophical systems which may have influenced those concepts and terms, in order to formulate correct and consistent interpretations of them.
66. With regard to the intellectus fidei, a prime consideration must be that divine Truth “proposed to us in the Sacred Scriptures and rightly interpreted by the Church's teaching” (89) enjoys an innate intelligibility, so logically consistent that it stands as an authentic body of knowledge. The intellectus fidei expounds this truth, not only in grasping the logical and conceptual structure of the propositions in which the Church's teaching is framed, but also, indeed primarily, in bringing to light the salvific meaning of these propositions for the individual and for humanity. From the sum of these propositions, the believer comes to know the history of salvation, which culminates in the person of Jesus Christ and in his Paschal Mystery. Believers then share in this mystery by their assent of faith.
For its part, dogmatic theology must be able to articulate the universal meaning of the mystery of the One and Triune God and of the economy of salvation, both as a narrative and, above all, in the form of argument. It must do so, in other words, through concepts formulated in a critical and universally communicable way. Without philosophy's contribution, it would in fact be impossible to discuss theological issues such as, for example, the use of language to speak about God, the personal relations within the Trinity, God's creative activity in the world, the relationship between God and man, or Christ's identity as true God and true man. This is no less true of the different themes of moral theology, which employ concepts such as the moral law, conscience, freedom, personal responsibility and guilt, which are in part defined by philosophical ethics.
It is necessary therefore that the mind of the believer acquire a natural, consistent and true knowledge of created realities—the world and man himself—which are also the object of divine Revelation. Still more, reason must be able to articulate this knowledge in concept and argument. Speculative dogmatic theology thus presupposes and implies a philosophy of the human being, the world and, more radically, of being, which has objective truth as its foundation.
67. With its specific character as a discipline charged with giving an account of faith (cf. 1 Pet 3:15), the concern of fundamental theology will be to justify and expound the relationship between faith and philosophical thought. Recalling the teaching of Saint Paul (cf. Rom 1:19-20), the First Vatican Council pointed to the existence of truths which are naturally, and thus philosophically, knowable; and an acceptance of God's Revelation necessarily presupposes knowledge of these truths. In studying Revelation and its credibility, as well as the corresponding act of faith, fundamental theology should show how, in the light of the knowledge conferred by faith, there emerge certain truths which reason, from its own independent enquiry, already perceives. Revelation endows these truths with their fullest meaning, directing them towards the richness of the revealed mystery in which they find their ultimate purpose. Consider, for example, the natural knowledge of God, the possibility of distinguishing divine Revelation from other phenomena or the recognition of its credibility, the capacity of human language to speak in a true and meaningful way even of things which transcend all human experience. From all these truths, the mind is led to acknowledge the existence of a truly propaedeutic path to faith, one which can lead to the acceptance of Revelation without in any way compromising the principles and autonomy of the mind itself.(90)
Similarly, fundamental theology should demonstrate the profound compatibility that exists between faith and its need to find expression by way of human reason fully free to give its assent. Faith will thus be able “to show fully the path to reason in a sincere search for the truth. Although faith, a gift of God, is not based on reason, it can certainly not dispense with it. At the same time, it becomes apparent that reason needs to be reinforced by faith, in order to discover horizons it cannot reach on its own”.(91)
68. Moral theology has perhaps an even greater need of philosophy's contribution. In the New Testament, human life is much less governed by prescriptions than in the Old Testament. Life in the Spirit leads believers to a freedom and responsibility which surpass the Law. Yet the Gospel and the Apostolic writings still set forth both general principles of Christian conduct and specific teachings and precepts. In order to apply these to the particular circumstances of individual and communal life, Christians must be able fully to engage their conscience and the power of their reason. In other words, moral theology requires a sound philosophical vision of human nature and society, as well as of the general principles of ethical decision-making.
69. It might be objected that the theologian should nowadays rely less on philosophy than on the help of other kinds of human knowledge, such as history and above all the sciences, the extraordinary advances of which in recent times stir such admiration. Others, more alert to the link between faith and culture, claim that theology should look more to the wisdom contained in peoples' traditions than to a philosophy of Greek and Eurocentric provenance. Others still, prompted by a mistaken notion of cultural pluralism, simply deny the universal value of the Church's philosophical heritage.
There is some truth in these claims which are acknowledged in the teaching of the Council.(92) Reference to the sciences is often helpful, allowing as it does a more thorough knowledge of the subject under study; but it should not mean the rejection of a typically philosophical and critical thinking which is concerned with the universal. Indeed, this kind of thinking is required for a fruitful exchange between cultures. What I wish to emphasize is the duty to go beyond the particular and concrete, lest the prime task of demonstrating the universality of faith's content be abandoned. Nor should it be forgotten that the specific contribution of philosophical enquiry enables us to discern in different world-views and different cultures “not what people think but what the objective truth is”.(93) It is not an array of human opinions but truth alone which can be of help to theology.
Born in Romagnano Sesia, Italy on July 31, 1922, he was ordained at the early age of 23 on May 26, 1945. With World War II over he entered diplomatic service, being assinged first to Lebanon and then Venezuela. From there he was appointed to the first section for Extraordinary Afffairs of the Secretariat of State to the United States and then France. On May 12, 1968 he was ordained bishop, being assigned Titular Archbishop of Roselle and then assigned as Apostolic Nuncio to Nicaragua and Honduras for five years before becoming Apostolic Nuncio to Zaire from 1973 to 1977 when he became secretary of the Administration of the Patrimony of the Apostolic See. In 1988 he was reassigned to Apostolic Nuncio again to France where he loyally served until 1995 when Pope John Paul II appointed him pro-President of the office he had been groomed for while serving nine years as secretary. On February 23, 1998, two days after receiving the red-hat, the "pro" was removed from his title and Cardinal Antonetti officially became President of the curial office he had worked in for a congregate twelve years. In addition to this office, he enjoys curial membership in the Congregation for the Evangelization of Peoples; the Prefecture for the Economic Affairs of the Holy See Cardinal Antonetti is a life-time "soldier" if you will; in other words, he is a curia-lifer who is content to finish his career there and would never really be considered by the Conclave for election to the papacy in the future both because of his age and his lack of pastoral work, having been in the administrative and diplomatic corps his entire clerical life.
Therefore, I solemnly tell you that the signs I have given, and the words My Mother has spoken shall quickly bring upon the world its chastisement. My faithful ones will be driven underground, even hunted after and persecuted. Remain ever with Me. Receive Me daily in Holy Communion. Break your own will and seek My Will alone. This is your Refuge.
O! Come and be with Me, your God. Each day I call each of My children by name. And so few hear! Even fewer respond! All men are sinners. I am the Good Shepherd. You cannot have eternal life without Me!
Therefore, in all churches throughout the world, I must be returned to My rightful place. I desire respect and reverence from every mouth, instead of idle talk. Let no church door be locked. Let my little ones come to Me! Through My little ones the world receives Mercy, and receives it in abundance.
Come! Fear nothing. Where I am truly accessible and honored, no enemy shall dare to come against you. I, your God, hold all power in Heaven and soon My Will shall be done on earth. Therefore, pray and be humble and obedient. The Holy Spirit and My Holy Mother will guide you always. Be prepared! The time of refuge is near. I love you. I bless all whose hearts are humble and contrite.
Come to Me! Come quickly! Then shall My Mother's Immaculate Heart triumph more quickly.
I give to you My Peace. Be of one mind and one heart in the Divine Will. This is My Covenant I have given you, whose time has come to be fulfilled.
Wait, watch, pray! Listen to My Mother. Do not persecute My little chosen ones, but pray with love for all men as I showed you in My earthly life.
Peace! Be not afraid. I do not abandon My own.
Now in these days when I appear to many; when I speak to many of my chosen ones, you have permitted the evil one to cause jealousy, anger, bitterness because you judge the words of my messengers with human thought. Satan twists your human thought and thus causes every sort of distortion. You have not discerned the messages through the Grace of the Holy Spirit.
Little children, as the great feast of Pentecost draws near I ask each one to pray particularly for the graces of unity of mind and heart through the Power of the Holy Spirit, the Sanctifier. Please, little children, on bended knee, with sincere heart and contrite spirit ask God to renew the earth by the breath of fire of the Holy Spirit.
I solemnly tell you the fulfillment of all my words comes to pass. Chaos grows daily. Apostasy, heresy, schism surround the Church and seek to smother the Truth. Yes, the True Church will be shaken, torn. But the faithful remnant shall bear witness to the Truth. Many shall give their lives for the Truth. By their witness the Flame of Eternal Truth, the foundation of my Divine Son's Church shall remain intact, and give all glory and praise to Him in the Reign of the Sacred Heart.
The world slides rapidly to its chosen perdition, but God will never abandon His faithful ones. I call upon each of you to lift up your hearts in prayer.
I ask all priests to expose my Divine Son in the Monstrance and to have all churches open at every moment. Then shall the chastisement be mitigated. I ask all religious - priests, brothers, sisters to return to the purity of their Rule, to take off the world and wear the true garment of their vows.
Pray! You do not realize how close is the moment when world events shall allow the antichrist to reign. Then shall voices cry out for God, but He will remain mute, allowing mankind to endure that which it has chosen.
Pray with me. I love and bless you. Thank you for responding to my Call!