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"No# $% note $&# 't is also about the "faith (that is) recei ed from +od as a supernatural gift" "-insince faith is one% it must be professed in all its purity and integrity" "the central idea is that faith is first of all existential% the product of an encounter with the li ing +od"
"No# $% note $&# 't is also about the "faith (that is) recei ed from +od as a supernatural gift" "-insince faith is one% it must be professed in all its purity and integrity" "the central idea is that faith is first of all existential% the product of an encounter with the li ing +od"
"No# $% note $&# 't is also about the "faith (that is) recei ed from +od as a supernatural gift" "-insince faith is one% it must be professed in all its purity and integrity" "the central idea is that faith is first of all existential% the product of an encounter with the li ing +od"
Lumen fidei claims to be in continuity with all that the Churchs magisterium has
pronounced; thus there is an explicit referencebut only in a footnoteto Chapter 3
of the Constitution Dei ilius of the irst !atican Council "no# $% note $&# 't is also about the faith (that is) recei*ed from +od as a supernatural gift "no# ,&% and it specifies that faith is a theological and supernatural *irtue gi*en by +od "no# $&# -imilarly we read. -ince faith is one% it must be professed in all its purity and integrity "no# ,/&; not a single article of the Creed can be denied; there is a need for *igilance to ensure that the deposit of faith is passed on in its entirety "no# ,/&# 0ut those are the only traces of the traditional teaching# 1ll the rest of the 2ncyclical buries these all3too3rare allusions in a context that is 4uite foreign to them# 5his context connects the idea of faith with the idea of experience and personal encounter% which establishes a relation between man and +od% without ma6ing it clear whether this is the intellectual relation of 6nowledge(7) or the affecti*e relation of lo*e#(8) 9or is it *ery clear whether this personal encounter corresponds to the profound re4uirements of nature or whether it surpasses them by introducing man into a specifically supernatural order#(3) 5he problem is compounded by the failure to cite the classical notions of natural and supernatural in describing this relation. it is abo*e all a 4uestion of existence#(,) 5he central idea is that faith is first of all existential% the product of an encounter with the li*ing +od that re*eals lo*e and leads to communion "no# ,% no# /&# 't is essentially dynamic% openness to the promise of +od and memory of (that promise about) the future "no# :&% openness to lo*e "no# 87% no# 3,&% attachment to the source of life and of all fatherhood "no# 77&% an experience of lo*e "no# ,$&;# 't consists of the willingness to let oursel*es be constantly transformed and renewed by +ods call "no# 73&# 5here is no definition of what a theological *irtue is% and the reader will search in *ain for a specific definition of the three theological *irtues% which conse4uently are mixed up# 9e*er is faith related to the authority of +od who re*eals "the word authority appears once% in no# <<% but in reference to another sub=ect&# 5he re*ealed deposit of faith is mentioned only in no# ,/% but it is not definedparticularly the fact that it was completed at the death of the last apostle# 9o# 7/ recalls that Christian faith is faith in the incarnation of the >ord and his bodily resurrection; it is faith in a +od who is so close to us that he entered our human history# 0ut it must be admitted that it is 4uite difficult to recite the act of faith on the basis of the considerations proposed here% according to which faith relies not on the authority of +od who can neither decei*e nor be decei*ed% but rather on the utter reliability of +ods lo*e "no# 7$&% and on the reliability of ?esus based; on his di*ine sonship "ibid#&# 'n other words. ' belie*e in +od because he is lo*e and not because he is truthful# >e find in footnote 83 an excerpt from Dei !erbum that spea6s about (willing assent) to the re*elation gi*en by +od% which re4uires the grace of +od% anticipating it and assisting it% as well as the interior helps of the @oly -pirit% who mo*es the heart and con*erts it to +od% and opens the eyes of the mind and ma6es it easy for all to accept and belie*e the truth "no# 8:&# Aet further on the 2ncyclical reads. 5he creed does not only in*ol*e gi*ing ones assent to a body of abstract truths; rather% when it is recited the whole of life is drawn into a =ourney towards full communion with the li*ing +od "no# ,<&# 5he necessity of faith in order to be sa*ed is presented in a non3directi*e manner. the beginning of sal*ation is openness to something prior to oursel*es% to a primordial gift that affirms life and sustains it in being "no# 7:&# Br else. aith in Christ brings sal*ation because in him our li*es become radically open "no# 8C&# 5his is far from the +ospel clarity. +o ye into the whole world and preach the gospel to e*ery creation# @e that belie*eth and is baptiDed shall be sa*ed. but he that belie*eth not shall be condemned "Ear6 7F.7<37F&# Bn the contrary% no# 3, says. 5he light of lo*e proper to faith can illumine the 4uestions of our own time about truth;# 1s a truth of lo*e% it is not one that can be imposed by force; it is not a truth that stifles the indi*idual# -ince it is born of lo*e% it can penetrate to the heart% to the personal core of each man and woman# Clearly% then% faith is not intransigent% but grows in respectful coexistence with others# 'ncidentally% one might wonder about the catechetical effecti*eness of the definition of the Decalogue gi*en in no# ,F. 5he Decalogue is not a set of negati*e commands% but concrete directions for emerging from the desert of the selfish and self3enclosed ego in order to enter into dialogue with +od# 'n short% faith% as it is presented in Lumen fidei% is first of all an experience of life and of lo*e% fully realiDed in the encounter with Christ "no# 3C&. aith 6nows because it is tied to lo*e% because lo*e itself brings enlightenment "no# 8F&# ?esus is said to be the one sa*ior because all +ods light is concentrated in him% in his Gluminous life which discloses the origin and the end of history "no# 3<&;# 't is much too early to propose% based on a first 2ncyclical% a 6ey to reading the teaching of Hope rancis; the next 2ncyclicalwhich is said to be dedicated to po*ertywill be more personal and will enlighten us more precisely# >e will simply be so bold as to point out that Lumen fidei is indeed in line with post3conciliar teaching# !atican '' wanted to open up the Church to the modern world% which is characteriDed by its re=ection of the argument from authority# 5hus the Council claimed to be pastoral% a*oiding all dogmatic definition so as not to gi*e the impression of coercing contemporary minds# rom this perspecti*e% the considerations on faith in Lumen fidei are somewhat reminiscent of what the immanentist philosopher Eaurice 0londel wrote. 'f faith increases our 6nowledge% it is not initially and principally inasmuch as it teaches us certain ob=ecti*e truths by authoriDed testimony% but rather inasmuch as it unites us to the life of a sub=ect% inasmuch as it initiates us% through lo*ing thought% to another thought and another lo*e# "E# 0londel in 1# Lalande% Dictionnaire techni4ue et criti4ue de la philosophie (Haris. HI% 7:F/)% 3FC% emphasis added#& 't is not learning ob=ecti*e truths% but becoming united to the life of a sub=ect and being initiated by lo*ing thought to another thought and another lo*e# @ence a problem arises. how can one be content to propose to modern minds% which are smitten with autonomy% what the authority of di*ine re*elation imposes on usJ 1nd how can we do this without gi*ing the impression to those minds that the authority of di*ine re*elation is contrary to their aspirations to autonomyJ 1nd without diluting the re*ealed deposit itself either or diminishing its authorityJ 5hese are the difficulties with which the Eagisterium has been struggling for fifty years# 'n a recent article% r# ?ean3Domini4ue% B#H#% recalls the interest with which the Hrotestants of 5aiDK welcomed the non3dogmatic teaching of !atican ''. 5he Councils intention is to drop an excessi*ely static and notional language so as to adopt resolutely a dynamic% li*ing language# 5his whole magnificent document (Dei !erbum% the conciliar document on Le*elation2ditors note) will consider Le*elation as the li*ing >ord that the li*ing +od addresses to the li*ing Church composed of li*ing members;# 5his whole document on Le*elation will be dominated by the foundational e*angelical themes of word% life and communion# 5he >ord of +od% is the li*ing Christ whom +od gi*es to man6ind so as to establish between him and them the communion of the -pirit in the Church# 5hus the Church ga*e up spea6ing about the acceptance of re*elation in terms of submission to authority so as to spea6 primarily about a personal faith that accepts +ods re*elation "Loger -chutD and Eax 5hurian% La Harole *i*ante au Concile (Les Hresses de 5aiDK% 7:FF)% $$3$/% cited by r# ?ean3 Domini4ue% Concile ou rK*olutionJ in Le Chardonnet (?uly 8C73). F&# 5his intention no longer to resort to dogmatic definitions is deplored by the Declaration of the bishops of the -ociety of -aint Hius M dated ?une 8$% 8C73. >e are truly obliged to obser*e that this Council without comparison% which wanted to be merely pastoral and not dogmatic% inaugurated a new type of magisterium% hitherto unheard of in the Church% without roots in 5radition; a magisterium resol*ed to reconcile Catholic doctrine with liberal ideas; a magisterium imbued with the modernist ideas of sub=ecti*ism% of immanentism and of perpetual e*olution according to the false concept of a li*ing tradition (which is also found in the writings of Eaurice 0londel2ditors note)% *itiating the nature% the content% the role and the exercise of ecclesiastical magisterium# "-ee D'C' no# 8$/% dated ?uly <% 8C73&# "D'C' no# 8$: dated ?uly 7:% 8C73& (7) Lecall. aith is defined as the adherence of our intellect to the truths re*ealed by +od% because of the authority of +od who re*eals them# 5he spiritual life has faith as its principle% which recei*es from re*elation its properly intellectual and therefore conceptual 6nowledge of the mystery# >ithout denying the fact that faith must be enriched by charity and flourish in lo*ing 6nowledge% we must firmly maintain that% in order to be united in the actual spiritual life% faith and charity must remain formally distinct in their definition% in the eyes of the Eagisterium and of theology# (8) 0elie*ing means entrusting oneself to a merciful lo*e which always accepts and pardons% which sustains and directs our li*es% and which shows its power by its ability to ma6e straight the croo6ed lines of our history "no# 73&# aith transforms the whole person precisely to the extent that he or she becomes open to lo*e# 5hrough this blending of faith and lo*e we come to see the 6ind of 6nowledge which faith entails% its power to con*ince and its ability to illumine our steps# aith 6nows because it is tied to lo*e% because lo*e itself brings enlightenment# aiths understanding is born when we recei*e the immense lo*e of +od which transforms us inwardly and enables us to see reality with new eyes "no# 8F&# aith transforms the whole person precisely to the extent that he or she becomes open to lo*e# 5hrough this blending of faith and lo*e we come to see the 6ind of 6nowledge which faith entails% its power to con*ince and its ability to illumine our steps# aith 6nows because it is tied to lo*e% because lo*e itself brings enlightenment# aiths understanding is born when we recei*e the immense lo*e of +od which transforms us inwardly and enables us to see reality with new eyes "no# 38&# (3) 5he life of faith% as a filial existence% is the ac6nowledgment of a primordial and radical gift which upholds our li*es# >e see this clearly in -aint Hauls 4uestion to the Corinthians. G>hat ha*e you that you did not recei*eJ "7 Cor ,.$& "no# 7:&# Does this refer to the gift of creation or to the gift of graceJ 'n accepting the gift of faith% belie*ers become a new creation; they recei*e a new being% as +ods children; this is well put% but it does not specify whether this newness is part of the natural order and in continuity with creation or whether it surpasses it# (,) 5he light of faith is uni4ue% since it is capable of illuminating e*ery aspect of human existence "no# ,&# or those early Christians% faith% as an encounter with the li*ing +od re*ealed in Christ% was indeed a Gmother% for it had brought them to the light and gi*en birth within them to di*ine life% a new experience and a luminous *ision of existence for which they were prepared to bear public witness to the end "no# <&# 5he -econd !atican Council enabled the light of faith to illumine our human experience from within% accompanying the men and women of our time on their =ourney# 't clearly showed how faith enriches life in all its dimensions "no# F&# 5hus wonderfully interwo*en% faith% hope and charity are the dri*ing force of the Christian life as it ad*ances towards full communion with +od "no# $&# 0elie*ing means entrusting oneself to a merciful lo*e which always accepts and pardons% which sustains and directs our li*es% and which shows its power by its ability to ma6e straight the croo6ed lines of our history "no# 73&# 5he beginning of sal*ation is openness to something prior to oursel*es% to a primordial gift that affirms life and sustains it in being "no# 7:&# 5hose who belie*e are transformed by the Lo*e to which they ha*e opened their hearts in faith# 0y their openness to this offer of primordial Lo*e% their li*es are enlarged and expanded "no# 87&# 5he realiDation that +od is light pro*ided 1ugustine with a new direction in life and enabled him to ac6nowledge his sinfulness and to turn towards the good "no# 33&#