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58. The positive results of the papal summons are well known. Studies of the thought of Saint Thomas and other Scholastic writers received new impetus. Historical studies flourished, resulting in a rediscovery of the riches of Medieval thought, which until then had been largely unknown; and there emerged new Thomistic schools. With the use of historical method, knowledge of the works of Saint Thomas increased greatly, and many scholars had courage enough to introduce the Thomistic tradition into the philosophical and theological discussions of the day. The most influential Catholic theologians of the present century, to whose thinking and research the Second Vatican Council was much indebted, were products of this revival of Thomistic philosophy. Throughout the twentieth century, the Church has been served by a powerful array of thinkers formed in the school of the Angelic Doctor.
59. Yet the Thomistic and neo-Thomistic revival was not the only sign of a resurgence of philosophical thought in culture of Christian inspiration. Earlier still, and parallel to Pope Leo's call, there had emerged a number of Catholic philosophers who, adopting more recent currents of thought and according to a specific method, produced philosophical works of great influence and lasting value. Some devised syntheses so remarkable that they stood comparison with the great systems of idealism. Others established the epistemological foundations for a new consideration of faith in the light of a renewed understanding of moral consciousness; others again produced a philosophy which, starting with an analysis of immanence, opened the way to the transcendent; and there were finally those who sought to combine the demands of faith with the perspective of phenomenological method. From different quarters, then, modes of philosophical speculation have continued to emerge and have sought to keep alive the great tradition of Christian thought which unites faith and reason.
60. The Second Vatican Council, for its part, offers a rich and fruitful teaching concerning philosophy. I cannot fail to note, especially in the context of this Encyclical Letter, that one chapter of the Constitution Gaudium et Spes amounts to a virtual compendium of the biblical anthropology from which philosophy too can draw inspiration. The chapter deals with the value of the human person created in the image of God, explains the dignity and superiority of the human being over the rest of creation, and declares the transcendent capacity of human reason.(80) The problem of atheism is also dealt with in Gaudium et Spes, and the flaws of its philosophical vision are identified, especially in relation to the dignity and freedom of the human person.(81) There is no doubt that the climactic section of the chapter is profoundly significant for philosophy; and it was this which I took up in my first Encyclical Letter Redemptor Hominis and which serves as one of the constant reference-points of my teaching: “The truth is that only in the mystery of the Incarnate Word does the mystery of man take on light. For Adam, the first man, was a type of him who was to come, Christ the Lord. Christ, the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling”.(82)
The Council also dealt with the study of philosophy required of candidates for the priesthood; and its recommendations have implications for Christian education as a whole. These are the Council's words: “The philosophical disciplines should be taught in such a way that students acquire in the first place a solid and harmonious knowledge of the human being, of the world and of God, based upon the philosophical heritage which is enduringly valid, yet taking into account currents of modern philosophy”.(83)
These directives have been reiterated and developed in a number of other magisterial documents in order to guarantee a solid philosophical formation, especially for those preparing for theological studies. I have myself emphasized several times the importance of this philosophical formation for those who one day, in their pastoral life, will have to address the aspirations of the contemporary world and understand the causes of certain behaviour in order to respond in appropriate ways.(84)
61. If it has been necessary from time to time to intervene on this question, to reiterate the value of the Angelic Doctor's insights and insist on the study of his thought, this has been because the Magisterium's directives have not always been followed with the readiness one would wish. In the years after the Second Vatican Council, many Catholic faculties were in some ways impoverished by a diminished sense of the importance of the study not just of Scholastic philosophy but more generally of the study of philosophy itself. I cannot fail to note with surprise and displeasure that this lack of interest in the study of philosophy is shared by not a few theologians.
There are various reasons for this disenchantment. First, there is the distrust of reason found in much contemporary philosophy, which has largely abandoned metaphysical study of the ultimate human questions in order to concentrate upon problems which are more detailed and restricted, at times even purely formal. Another reason, it should be said, is the misunderstanding which has arisen especially with regard to the “human sciences”. On a number of occasions, the Second Vatican Council stressed the positive value of scientific research for a deeper knowledge of the mystery of the human being.(85) But the invitation addressed to theologians to engage the human sciences and apply them properly in their enquiries should not be interpreted as an implicit authorization to marginalize philosophy or to put something else in its place in pastoral formation and in the praeparatio fidei. A further factor is the renewed interest in the inculturation of faith. The life of the young Churches in particular has brought to light, together with sophisticated modes of thinking, an array of expressions of popular wisdom; and this constitutes a genuine cultural wealth of traditions. Yet the study of traditional ways must go hand in hand with philosophical enquiry, an enquiry which will allow the positive traits of popular wisdom to emerge and forge the necessary link with the proclamation of the Gospel.(86)
62. I wish to repeat clearly that the study of philosophy is fundamental and indispensable to the structure of theological studies and to the formation of candidates for the priesthood. It is not by chance that the curriculum of theological studies is preceded by a time of special study of philosophy. This decision, confirmed by the Fifth Lateran Council,(87) is rooted in the experience which matured through the Middle Ages, when the importance of a constructive harmony of philosophical and theological learning emerged. This ordering of studies influenced, promoted and enabled much of the development of modern philosophy, albeit indirectly. One telling example of this is the influence of the Disputationes Metaphysicae of Francisco Suárez, which found its way even into the Lutheran universities of Germany. Conversely, the dismantling of this arrangement has created serious gaps in both priestly formation and theological research. Consider, for instance, the disregard of modern thought and culture which has led either to a refusal of any kind of dialogue or to an indiscriminate acceptance of any kind of philosophy.
I trust most sincerely that these difficulties will be overcome by an intelligent philosophical and theological formation, which must never be lacking in the Church.
63. For the reasons suggested here, it has seemed to me urgent to re-emphasize with this Encyclical Letter the Church's intense interest in philosophy—indeed the intimate bond which ties theological work to the philosophical search for truth. From this comes the Magisterium's duty to discern and promote philosophical thinking which is not at odds with faith. It is my task to state principles and criteria which in my judgement are necessary in order to restore a harmonious and creative relationship between theology and philosophy. In the light of these principles and criteria, it will be possible to discern with greater clarity what link, if any, theology should forge with the different philosophical opinions or systems which the world of today presents.
O! I weep. For so great is the apostasy, schism and heresy that rips at my Divine Son's Church. This has caused so many to become dead tombs, sealed in their own self-will.
How little you have understood my words! How lukewarm is your response! Yet I solemnly tell you that in the ensuing persecution when many of my dear priest-sons shall no longer be obedient to the Vicar of Christ, my beloved Pope John Paul II; when countless of my little ones shall fall prey to modernism and humanism, you shall not withstand the persecutions, but rather be swept into the evil one's plot to establish a one world religion.
Do not doubt. These plans have long been in progress. The fruition will come much sooner than you think. The antichrist will rule, and only then will he reveal himself for the hideous monster he is.
Beloved, the moment has come. Stand firm! Cling to my Divine Son's Cross. Reverence and honor Him always in the Blessed Sacrament. Believe in the True Presence, and do not be dissuaded from utmost reverence by those who shall declare to you that there are no abominations committed against my Divine Son. O! Everyday the atrocities grow more abundant. Justice shall come.
Therefore, pray for Divine Mercy. Seek this Mercy and from this Mercy will come the necessary Light you must have if you will persevere.
I love and bless you. O! I love you, all of my children. In all things put aside self and seek only the Divine Will. The Holy Spirit shall be your guide, for He is the Sanctifier.
Thank you for responding to my Call!
For all of my children call upon St. Joseph and seek his powerful intercession. So often I have asked you to be silent - to speak less and pray more.
Read Sacred Scripture. This is what my beloved chaste spouse did throughout his life. Pray and ask him to help you become silent and still within. O! I urge all to do this. Then you will be able to caress the Divine Infant just as Joseph did, and my Divine Son will speak to your heart and be your strength.
Little ones, draw closer still to my Divine Son, Learn from Him. Imitate Him. You cannot do this if you remain turned into your materialistic world. Now, as never before, I beseech you to turn off the world, to become detached from all earthly pleasures.
This month of May begins with the Feast of St. Joseph. It is also a month dedicated to me, the Mother of God. Ponder upon the Holy Family, and our journey upon earth, and follow in our footsteps. Then shall you understand in the fullness of God's time all I have spoken to you in obedience to the Divine Will.
These days are vital for you to increase your faith, for soon the evil one shall seek to destroy all of my chosen ones, my messengers. There will be confusion, doubt and severe persecution. Be not afraid but remain steadfast. Know that the Hour of my Immaculate Heart's Triumph is approaching. You do not see clearly, yet God continually gives you many signs.
Therefore, rededicate and consecrate yourselves to my Immaculate Heart and to my Divine Son's Sacred Heart.
I love and bless you. Thank you for responding to my Call!
1493 A.D.
Christopher Columbus embarks on his return trip to Spain from the New World.
1821 A.D.
Death of Saint Elizabeth Ann Seton, Religious foundress of the American Daughters of Charity. She became the first North American-born saint when Pope Paul VI canonized her in 1975. For more on her, see LITURGY OF THE DAY.