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”?
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.
Gregory Erlandson, president and publisher of the Our Sunday Visitor Publishing, joins us once again to discuss the tremendous work of our Holy Father, Pope Benedict and his reflections and teachings on “The Great Teachers”. Greg offers fantastic insight on the teachings of Pope Benedict and the need we have for it in the Church today.
“To renew the Church in every age, God raises up saints, who themselves have been renewed by God and are in constant contact with God.” Pope Benedict XVI
Discover the greatest teachers of the Faith as Pope Benedict XVI highlights their essential role during a time of scandal and strife in the Church.
–Hugh and Richard of Saint-Victor
–William of Saint-Thierry
–Rupert of Dutz
–John of Salisbury
–Peter Lombard
–St. Francis of Assisi
–St. Dominic Guzman
–St. Anthony of Padua
–St. Bonaventure
–St. Albert the Great
–St. Thomas Aquinas
–John Duns Scotus
Here is Pope Benedict XVI’s homily for the Mass of beatification:
Dear Brothers and Sisters,
Six years ago we gathered in this Square to celebrate the funeral of Pope John Paul II. Our grief at his loss was deep, but even greater was our sense of an immense grace which embraced Rome and the whole world: a grace which was in some way the fruit of my beloved predecessor’s entire life, and especially of his witness in suffering. Even then we perceived the fragrance of his sanctity, and in any number of ways God’s People showed their veneration for him. For this reason, with all due respect for the Church’s canonical norms, I wanted his cause of beatification to move forward with reasonable haste. And now the longed-for day has come; it came quickly because this is what was pleasing to the Lord: John Paul II is blessed!
I would like to offer a cordial greeting to all of you who on this happy occasion have come in such great numbers to Rome from all over the world – cardinals, patriarchs of the Eastern Catholic Churches, brother bishops and priests, official delegations, ambassadors and civil authorities, consecrated men and women and lay faithful, and I extend that greeting to all those who join us by radio and television.
Today is the Second Sunday of Easter, which Blessed John Paul II entitled Divine Mercy Sunday. The date was chosen for today’s celebration because, in God’s providence, my predecessor died on the vigil of this feast. Today is also the first day of May, Mary’s month, and the liturgical memorial of Saint Joseph the Worker. All these elements serve to enrich our prayer, they help us in our pilgrimage through time and space; but in heaven a very different celebration is taking place among the angels and saints! Even so, God is but one, and one too is Christ the Lord, who like a bridge joins earth to heaven. At this moment we feel closer than ever, sharing as it were in the liturgy of heaven.
“Blessed are those who have not seen and yet have come to believe” (Jn 20:29). In today’s Gospel Jesus proclaims this beatitude: the beatitude of faith. For us, it is particularly striking because we are gathered to celebrate a beatification, but even more so because today the one proclaimed blessed is a Pope, a Successor of Peter, one who was called to confirm his brethren in the faith. John Paul II is blessed because of his faith, a strong, generous and apostolic faith. We think at once of another beatitude: “Blessed are you, Simon, son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven” (Mt 16:17). What did our heavenly Father reveal to Simon? That Jesus is the Christ, the Son of the living God. Because of this faith, Simon becomes Peter, the rock on which Jesus can build his Church. The eternal beatitude of John Paul II, which today the Church rejoices to proclaim, is wholly contained in these sayings of Jesus: “Blessed are you, Simon” and “Blessed are those who have not seen and yet have come to believe!” It is the beatitude of faith, which John Paul II also received as a gift from God the Father for the building up of Christ’s Church.
Our thoughts turn to yet another beatitude, one which appears in the Gospel before all others. It is the beatitude of the Virgin Mary, the Mother of the Redeemer. Mary, who had just conceived Jesus, was told by Saint Elizabeth: “Blessed is she who believed that there would be a fulfilment of what was spoken to her by the Lord” (Lk 1:45). The beatitude of faith has its model in Mary, and all of us rejoice that the beatification of John Paul II takes place on this first day of the month of Mary, beneath the maternal gaze of the one who by her faith sustained the faith of the Apostles and constantly sustains the faith of their successors, especially those called to occupy the Chair of Peter. Mary does not appear in the accounts of Christ’s resurrection, yet hers is, as it were, a continual, hidden presence: she is the Mother to whom Jesus entrusted each of his disciples and the entire community. In particular we can see how Saint John and Saint Luke record the powerful, maternal presence of Mary in the passages preceding those read in today’s Gospel and first reading. In the account of Jesus’ death, Mary appears at the foot of the cross (Jn 19:25), and at the beginning of the Acts of the Apostles she is seen in the midst of the disciples gathered in prayer in the Upper Room (Acts 1:14).
Today’s second reading also speaks to us of faith. Saint Peter himself, filled with spiritual enthusiasm, points out to the newly-baptized the reason for their hope and their joy. I like to think how in this passage, at the beginning of his First Letter, Peter does not use language of exhortation; instead, he states a fact. He writes: “you rejoice”, and he adds: “you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, for you are receiving the outcome of your faith, the salvation of your souls” (1 Pet 1:6, 8-9). All these verbs are in the indicative, because a new reality has come about in Christ’s resurrection, a reality to which faith opens the door. “This is the Lord’s doing”, says the Psalm (118:23), and “it is marvelous in our eyes”, the eyes of faith.
Dear brothers and sisters, today our eyes behold, in the full spiritual light of the Risen Christ, the beloved and revered figure of John Paul II. Today his name is added to the host of those whom he proclaimed saints and blesseds during the almost twenty-seven years of his pontificate, thereby forcefully emphasizing the universal vocation to the heights of the Christian life, to holiness, taught by the conciliar Constitution on the Church Lumen Gentium. All of us, as members of the people of God – bishops, priests, deacons, laity, men and women religious – are making our pilgrim way to the heavenly homeland where the Virgin Mary has preceded us, associated as she was in a unique and perfect way to the mystery of Christ and the Church. Karol Wojtyła took part in the Second Vatican Council, first as an auxiliary Bishop and then as Archbishop of Kraków. He was fully aware that the Council’s decision to devote the last chapter of its Constitution on the Church to Mary meant that the Mother of the Redeemer is held up as an image and model of holiness for every Christian and for the entire Church. This was the theological vision which Blessed John Paul II discovered as a young man and subsequently maintained and deepened throughout his life. A vision which is expressed in the scriptural image of the crucified Christ with Mary, his Mother, at his side. This icon from the Gospel of John (19:25-27) was taken up in the episcopal and later the papal coat-of-arms of Karol Wojtyła: a golden cross with the letter “M” on the lower right and the motto “Totus tuus”, drawn from the well-known words of Saint Louis Marie Grignion de Montfort in which Karol Wojtyła found a guiding light for his life: “Totus tuus ego sum et omnia mea tua sunt. Accipio te in mea omnia. Praebe mihi cor tuum, Maria – I belong entirely to you, and all that I have is yours. I take you for my all. O Mary, give me your heart” (Treatise on True Devotion to the Blessed Virgin, 266).
In his Testament, the new Blessed wrote: “When, on 16 October 1978, the Conclave of Cardinals chose John Paul II, the Primate of Poland, Cardinal Stefan Wyszyński, said to me: ‘The task of the new Pope will be to lead the Church into the Third Millennium'”. And the Pope added: “I would like once again to express my gratitude to the Holy Spirit for the great gift of the Second Vatican Council, to which, together with the whole Church – and especially with the whole episcopate – I feel indebted. I am convinced that it will long be granted to the new generations to draw from the treasures that this Council of the twentieth century has lavished upon us. As a Bishop who took part in the Council from the first to the last day, I desire to entrust this great patrimony to all who are and will be called in the future to put it into practice. For my part, I thank the Eternal Shepherd, who has enabled me to serve this very great cause in the course of all the years of my Pontificate”. And what is this “cause”? It is the same one that John Paul II presented during his first solemn Mass in Saint Peter’s Square in the unforgettable words: “Do not be afraid! Open, open wide the doors to Christ!” What the newly-elected Pope asked of everyone, he was himself the first to do: society, culture, political and economic systems he opened up to Christ, turning back with the strength of a titan – a strength which came to him from God – a tide which appeared irreversible. By his witness of faith, love and apostolic courage, accompanied by great human charisma, this exemplary son of Poland helped believers throughout the world not to be afraid to be called Christian, to belong to the Church, to speak of the Gospel. In a word: he helped us not to fear the truth, because truth is the guarantee of liberty. To put it even more succinctly: he gave us the strength to believe in Christ, because Christ is Redemptor hominis, the Redeemer of man. This was the theme of his first encyclical, and the thread which runs though all the others.
When Karol Wojtyła ascended to the throne of Peter, he brought with him a deep understanding of the difference between Marxism and Christianity, based on their respective visions of man. This was his message: man is the way of the Church, and Christ is the way of man. With this message, which is the great legacy of the Second Vatican Council and of its “helmsman”, the Servant of God Pope Paul VI, John Paul II led the People of God across the threshold of the Third Millennium, which thanks to Christ he was able to call “the threshold of hope”. Throughout the long journey of preparation for the great Jubilee he directed Christianity once again to the future, the future of God, which transcends history while nonetheless directly affecting it. He rightly reclaimed for Christianity that impulse of hope which had in some sense faltered before Marxism and the ideology of progress. He restored to Christianity its true face as a religion of hope, to be lived in history in an “Advent” spirit, in a personal and communitarian existence directed to Christ, the fullness of humanity and the fulfillment of all our longings for justice and peace.
Finally, on a more personal note, I would like to thank God for the gift of having worked for many years with Blessed Pope John Paul II. I had known him earlier and had esteemed him, but for twenty-three years, beginning in 1982 after he called me to Rome to be Prefect of the Congregation for the Doctrine of the Faith, I was at his side and came to revere him all the more. My own service was sustained by his spiritual depth and by the richness of his insights. His example of prayer continually impressed and edified me: he remained deeply united to God even amid the many demands of his ministry. Then too, there was his witness in suffering: the Lord gradually stripped him of everything, yet he remained ever a “rock”, as Christ desired. His profound humility, grounded in close union with Christ, enabled him to continue to lead the Church and to give to the world a message which became all the more eloquent as his physical strength declined. In this way he lived out in an extraordinary way the vocation of every priest and bishop to become completely one with Jesus, whom he daily receives and offers in the Church.
Blessed are you, beloved Pope John Paul II, because you believed! Continue, we implore you, to sustain from heaven the faith of God’s people. You often blessed us in this Square from the Apostolic Palace: Bless us, Holy Father! Amen.
VATICAN CITY, 23 MAR 2011 (VIS) – In his general audience this morning, Benedict XVI dedicated his catechesis to St. Lawrence of Brindisi (born Giulio Cesare Rossi, 1559-1619), a Doctor of the Church.
The saint, who lost his father at the age of seven, was entrusted by his mother to the care of the Friars Minor Conventuals. He subsequently entered the Order of Capuchins and was ordained a priest in 1582. He acquired a profound knowledge of ancient and modern languages, thanks to which “he was able to undertake an intense apostolate among various categories of people“, the Pope explained. He was also an effective preacher well versed not only in the Bible but also in rabbinic literature, which he knew so well “that rabbis themselves were amazed and showed him esteem and respect”.
As a theologian and expert in Sacred Scripture and the Church Fathers, Lawrence of Brindisi was an exemplary teacher of Catholic doctrine among those Christians who, especially in Germany, had adhered to the Reformation. “With his clear and tranquil explanations he demonstrated the biblical and patristic foundation of all the articles of faith called into question by Martin Luther, among them the primacy of St. Peter and his Successors, the divine origin of the episcopate, justification as interior transformation of man, and the necessity of good works for salvation. The success enjoyed by St. Lawrence helps us to understand that even today, as the hope-filled journey of ecumenical dialogue continues, the reference to Sacred Scripture, read in the Tradition of the Church, is an indispensable element of fundamental importance”.
“Even the lowliest members of the faithful who did not possess vast culture drew advantage from the convincing words of St. Lawrence, who addressed the humble in order to call everyone to live a life coherent with the faith they professed”, said the Holy Father. “This was a great merit of the Capuchins and of the other religious orders which, in the sixteenth and seventeenth centuries, contributed to the renewal of Christian life. … Even today, the new evangelisation needs well-trained, zealous and courageous apostles, so that the light and beauty of the Gospel may prevail over the cultural trends of ethical relativism and religious indifference, transforming the various ways people think and act in an authentic Christian humanism”.
Lawrence was a professor of theology, master of novices, minister provincial and minister general of the Capuchin Order, but amidst all these tasks “he also cultivated an exceptionally active spiritual life”, the Pope said. In this context he noted how all priests “can avoid the danger of activism – that is, of acting while forgetting the profound motivations of their ministry – only if they pay heed to their own inner lives”.
The Holy Father then turned his attention to another aspect of the saint’s activities: his work in favour of peace. “Supreme Pontiffs and Catholic princes repeatedly entrusted him with important diplomatic missions to placate controversies and favour harmony between European States, which at the time were threatened by the Ottoman Empire. Today, as in St. Lawrence’s time, the world has great need of peace, it needs peace-loving and peace-building men and women. Everyone who believes in God must always be a source of peace and work for peace”, he said.
Lawrence of Brindisi was canonised in 1881 and declared a Doctor of the Church by Blessed John XXIII in 1959 in recognition of his many works of biblical exegesis and Mariology. In his writings, Lawrence “also highlighted the action of the Holy Spirit in the lives of believers”, the Pope said.
“St. Lawrence of Brindisi”, he concluded, “teaches us to love Sacred Scripture, to become increasingly familiar with it, daily to cultivate our relationship with the Lord in prayer, so that our every action, our every activity, finds its beginning and its fulfilment in Him”.
AG/ VIS 20110323 (650)
Published by VIS – Holy See Press Office – Wednesday, March 23, 2011
“The World of St. Paul” is a marvelous book, which accurately chronicles the life of St. Paul beautifully, but because of Joseph Callewaert’s writing we get glimpse of his heart as well. Joseph is an extraordinary man who is an ardent student of St. Paul, and he brings to us the fullness of his life and times in way that only someone who truly prayed with St. Paul could. It is a book for the common man, which is void of all the silly political agendas you find in some of the more recent biographies of this great saint by authors who have their “issues” with Christianity. Joseph is firmly anchored in the Church and it’s rich tradition and scholarship passed down through the ages. It was a wonderful read.
VATICAN CITY, 2 MAR 2011 (VIS) – During today’s general audience, which was held in the Paul VI Hall, the Pope spoke about St. Francis de Sales, bishop and doctor of the Church who lived in the sixteenth and seventeenth centuries.
Born in 1567 to a noble family in the Duchy of Savoy, while still very young Francis, “reflecting on the ideas of St. Augustine and St. Thomas Aquinas, underwent a profound crisis which led him to question himself about his own eternal salvation and about the destiny God had in store for him, experiencing the principle theological questions of his time as an authentic spiritual drama“. The saint “found peace in the radical and liberating truth of God’s love: loving Him without asking anything in return and trusting in divine love; this would be the secret of his life”.
Francis de Sales, the Holy Father explained, was ordained a priest in 1593 and consecrated as bishop of Geneva in 1602, “in a period in which the city was a stronghold of Calvinism. … He was an apostle, preacher, writer, man of action and of prayer; committed to realising the ideals of the Council of Trent, and involved in controversies and dialogue with Protestants. Yet, over and above the necessary theological debate, he also experienced the effectiveness of personal relations and of charity”.
With St. Jane Frances de Chantal he founded the Order of the Visitation, characterised “by a complete consecration to God lived in simplicity and humility“. St. Francis of Sales died in 1622.
In his book “An Introduction to the Devout Life”, the saint “made a call which may have appeared revolutionary at that time: the invitation to belong completely to God while being fully present in the world. … Thus arose that appeal to the laity, that concern for the consecration of temporal things and for the sanctification of daily life upon which Vatican Council II and the spirituality of our time have laid such emphasis”.
Referring then to the saint’s fundamental work, his “Treatise on the Love of God”, the Pope highlighted how “in a period of intense mysticism” it “was an authentic ‘summa’ and at the same time a fascinating literary work. … Following the model of Holy Scripture, St. Francis of Sales speaks of the union between God and man, creating a whole series of images of interpersonal relationships. His God is Father and Lord, Bridegroom and Friend”.
The treatise contains “a profound meditation on human will and a description of how it flows, passes and dies, in order to live in complete abandonment, not only to the will of God, but to what pleases Him, … to His pleasure. At the apex of the union with God, beyond the rapture of contemplative ecstasy, lies that well of concrete charity which is attentive to all the needs of others”.
Benedict XVI concluded his catechesis by noting that “in a time such as our own, which seeks freedom, … we must not lose sight of the relevance of this great master of spirituality and peace who gave his disciples the ‘spirit of freedom’, true freedom, at the summit of which is a fascinating and comprehensive lesson about the truth of love. St. Francis of Sales is an exemplary witness of Christian humanism. With his familiar style, with his parables which sometimes contain a touch of poetry, he reminds us that inscribed in the depths of man is nostalgia for God, and that only in Him can we find true joy and complete fulfilment”.
In time of desolation never to make a change; but to be firm and constant in the resolutions and determination in which one was the day preceding such desolation, or in the determination in which he was in the preceding consolation. Because, as in consolation it is rather the good spirit who guides and counsels us, so in desolation it is the bad, with whose counsels we cannot take a course to decide rightly.
In this episode of the Discerning Hearts Podcast, Fr. Timothy Gallagher and Kris McGregor delve into St. Ignatius of Loyola’s fifth rule for the discernment of spirits, focusing on the importance of stability in one’s spiritual commitments during times of spiritual desolation. The discussion emphasizes not changing spiritual resolutions when experiencing desolation, as these periods are influenced negatively by the enemy.
Fr. Gallagher highlights the pivotal role of Rule Five, urging listeners to cling to their spiritual determinations when faced with the challenges posed by the enemy during desolation. Various scenarios illustrate how desolation can impact individuals, emphasizing the necessity of adhering to spiritual intentions set during times of consolation or tranquility.
The dialogue underscores the deceptive nature of the enemy in moments of spiritual desolation, illustrating how it can lead to doubt and discouragement. By referencing real-life examples and insights from St. Ignatius’s own experiences, Fr. Gallagher provides tangible guidance on recognizing and countering the enemy’s tactics, stressing the rule’s significance in maintaining spiritual direction and growth.
Listeners are encouraged to engage deeply with the content, reflecting on its relevance to their spiritual practices and challenges. The episode concludes with a call to further explore and apply Ignatius’s teachings, fostering a deeper understanding of discernment and spiritual resilience in the face of adversity.
Discerning Hearts Reflection Questions:
Understanding Spiritual Desolation: Reflect on times when you’ve experienced spiritual desolation—those moments when you felt distant from God, devoid of consolation in prayer, or tempted to abandon your spiritual practices. Consider how these experiences align with Ignatius’s description of the enemy’s tactics during desolation.
The Value of Spiritual Steadfastness: Meditate on the importance of being steadfast in your spiritual commitments, especially during challenging times. How have you responded to spiritual desolation in the past? Have you been tempted to make changes during these periods? Reflect on the consequences of these actions.
The Role of the Enemy: Contemplate the idea that during times of spiritual desolation, the enemy tries to lead us away from God’s path. Consider how recognizing this can empower you to resist negative influences and stay true to your spiritual direction.
Rule Five as a Lifeline: Think of Rule Five not just as a guideline, but as a lifeline during spiritual turmoil. In what ways can this rule provide you with a firm anchor in your spiritual life? How can it serve as a source of light when all seems dark?
Application of Rule Five: Reflect on practical ways to apply Rule Five in your daily life. Whether it’s sticking to your prayer schedule, attending Mass, or fulfilling your role in ministry, consider how maintaining these commitments can fortify your spiritual resilience.
Spiritual Growth through Adversity: Ponder the growth that can come from enduring spiritual desolation without making rash changes. How has your faith been tested and strengthened in such times?
Seeking Guidance and Community: Reflect on the value of seeking guidance from spiritual directors, confessors, or trusted mentors during times of desolation. How can your faith community support you in remaining steadfast?
Ignatian Spirituality as a Resource: Consider delving deeper into Ignatian spirituality to enhance your discernment skills. How can the principles and practices of this spiritual tradition enrich your relationship with God?
The Discernment of Spirits: Setting the Captives Free – Serves as an introduction to the Spiritual Exercises of St. Ignatius of Loyola
Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius. Fr. Gallagher is featured on the EWTN series “Living the Discerning Life: The Spiritual Teachings of St. Ignatius of Loyola”.
For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit his website: www.frtimothygallagher.org
VATICAN CITY, 23 FEB 2011 (VIS) – Benedict XVI dedicated his catechesis during this morning’s general audience, held in the Paul VI Hall in the presence of 7,500 people, to St. Robert Bellarmine (1542-1621), an outstanding figure of a troubled age in which “a serious political and religious crisis provoked a split between
entire nations and the Holy See”.
St. Robert Bellarmine, following an excellent cultural and humanistic education, entered the Society of Jesus in 1560. He studied in Rome, Padua and Leuven and was later made cardinal and archbishop of Capua, Italy. He held high office in the service of the Pope as a member of several congregations and head of Holy See diplomatic missions to Venice and England. During his final years he wrote a number of books on spirituality in which he condensed the fruits of his annual spiritual exercises. He was beatified and canonised by Pope Pius XI, who also declared him a Doctor of the Church.
“His ‘Controversial Works’ or ‘Disputationes’ are still a valid point of reference for Catholic ecclesiology”, said the Holy Father. “They emphasise the institutional aspect of the Church, in response to the errors then circulating on that topic. Yet Bellarmine also threw light on invisible aspects of the Church as Mystical Body, which he explained using the analogy of the body and soul, in order to describe the relationship between the interior richness of the Church and her visible exterior features.
“In this monumental work, which seeks to categorise the various theological controversies of the age, he avoids polemical and aggressive tones towards the ideas of the Reformation but, using the arguments of reason and of Church Tradition, clearly and effectively illustrates Catholic doctrine.
“Nonetheless”, the Pope added, “his true heritage lies in the way in which he conceived his work. His burden of office did not, in fact, prevent him from striving daily after sanctity through faithfulness to the requirements of his condition as religious, priest and bishop. … His preaching and catechesis reveal that same stamp of essentiality which he learned from his Jesuit education, being entirely focused on concentrating the power of the soul on the Lord Jesus, intensely known, loved and imitated”.
In another of his books, “De gemitu columbae” in which the Church is represented as a dove, Robert Bellarmine “forcefully calls clergy and faithful to a personal and concrete reform of their lives, in accordance with the teachings of Scripture and the saints. … With great clarity and the example of his own life, he clearly teaches that there can be no true reform of the Church unless this is first preceded by personal reform and conversion of heart on our part”.
“If you are wise, then understand that you were created for the glory of God and for your eternal salvation”, said the Pope quoting from one of the saint’s works. “Favourable or adverse circumstances, wealth and poverty, health and sickness, honour and offence, life and death, the wise must neither seek these things, nor seek to avoid them per se. They are good and desirable only if they contribute to the glory of God and to your eternal happiness, they are bad and to be avoided if they hinder this”.
The Pope concluded: “These words have not gone out of fashion, but should be meditated upon at length in order to guide our journey on this earth. They remind us that the goal of our life is the Lord. … They remind us of the importance of trusting in God, of living a life faithful to the Gospel, and of accepting all the circumstances and all actions of our lives, illuminating them with faith and prayer”.
Be sure to click the “menu” button in the lower left corner of the screen to enlarge the presentation into “full screen”…it makes the view much easier and more enjoyable…don’t miss this….it’s really neat
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”?
Question 1. article 1 The nature and extent of sacred doctrine
