Although for rather obvious reasons, it is unlikely that Anglicans would find much to appreciate in The First Vatican Council, still the statement on faith and reason is impressive and valuable to all Christians:
Indeed, it must be attributed to this divine revelation that those things, which in divine things are not impenetrable to human reason by itself, can, even in this present condition of the human race, be known readily by all with firm certitude and with no admixture of error. Nevertheless, it is not for this reason that revelation is said to be absolutely necessary, but because God in His infinite goodness has ordained man for a supernatural end, to participation, namely, in the divine goods which altogether surpass the understanding of the human mind, since "eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him" [1Cor 2:9]. . . .
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However, in order that the "obedience" of our faith should be "consonant with reason" [cf. Rom 12:1], God has willed that to the internal aids of the Holy Spirit there should be joined external proofs of His revelation, namely: divine facts, especially miracles and prophecies which, because they clearly show forth the omnipotence and infinite knowledge of God, are most certain signs of a divine revelation, and are suited to the intelligence of all. Wherefore, not only Moses and the prophets, but especially Christ the Lord Himself, produced many genuine miracles and prophecies; and we read concerning the apostles: "But they going forth preached everywhere: the Lord working withal and confirming the word with signs that followed" [Mk 16:20]. And again it is written: "And we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place" [2Pet 1:19].
Moreover, although the assent of faith is by no means a blind movement of the intellect, nevertheless, no one can "assent to the preaching of the Gospel," as he must to attain salvation, "without the illumination and inspiration of the Holy Spirit, who gives to all a sweetness in consenting to and believing in truth" (Council of Orange). Wherefore, "faith" itself in itself, even if it "worketh not by charity" [cf. Gal 5:6], is a gift of God, and its act is a work pertaining to salvation, by which man offers a free obedience to God Himself by agreeing to, and cooperating with His grace, which he could resist.
Chap. 1. God, Creator of All Things
The holy, Catholic, Apostolic, Roman Church believes and confesses that there is one, true, living God, Creator and Lord of heaven and earth, omnipotent, eternal, immense, incomprehensible, infinite in intellect and will, and in every perfection; who, although He is one, singular, altogether simple and unchangeable spiritual substance, must be proclaimed distinct in reality and essence from the world; most blessed in Himself and of Himself, and ineffably most high above all things which are or can be conceived outside Himself. . .Chap. 2. Revelation
The same Holy Mother Church holds and teaches that God, the beginning and end of all things, can be known with certitude by the natural light of human reason from created things; "for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made" [ Rom 1:20]; nevertheless, it has pleased His wisdom and goodness to reveal Himself and the eternal decrees of His will to the human race in another and supernatural way, as the Apostle says: "God, who at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days hath spoken to us by His Son" [Heb 1:1 f].Indeed, it must be attributed to this divine revelation that those things, which in divine things are not impenetrable to human reason by itself, can, even in this present condition of the human race, be known readily by all with firm certitude and with no admixture of error. Nevertheless, it is not for this reason that revelation is said to be absolutely necessary, but because God in His infinite goodness has ordained man for a supernatural end, to participation, namely, in the divine goods which altogether surpass the understanding of the human mind, since "eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him" [1Cor 2:9]. . . .
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Chap. 3. Faith
Since man is wholly dependent on God as his Creator and Lord, and since created reason is completely subject to uncreated truth, we are bound by faith to give full obedience of intellect and will to God who reveals. But the Catholic Church professes that this faith, which is the beginning of human salvation, is a supernatural virtue by which we, with the aid and inspiration of the grace of God, believe that the things revealed by Him are true, not because the intrinsic truth of the revealed things has been perceived by the natural light of reason, but because of the authority of God Himself who reveals them, who can neither deceive nor be deceived. For, "faith is," as the Apostle testifies, "the substance of things to be hoped for, the evidence of things that appear not" [Heb 11:1].However, in order that the "obedience" of our faith should be "consonant with reason" [cf. Rom 12:1], God has willed that to the internal aids of the Holy Spirit there should be joined external proofs of His revelation, namely: divine facts, especially miracles and prophecies which, because they clearly show forth the omnipotence and infinite knowledge of God, are most certain signs of a divine revelation, and are suited to the intelligence of all. Wherefore, not only Moses and the prophets, but especially Christ the Lord Himself, produced many genuine miracles and prophecies; and we read concerning the apostles: "But they going forth preached everywhere: the Lord working withal and confirming the word with signs that followed" [Mk 16:20]. And again it is written: "And we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place" [2Pet 1:19].
Moreover, although the assent of faith is by no means a blind movement of the intellect, nevertheless, no one can "assent to the preaching of the Gospel," as he must to attain salvation, "without the illumination and inspiration of the Holy Spirit, who gives to all a sweetness in consenting to and believing in truth" (Council of Orange). Wherefore, "faith" itself in itself, even if it "worketh not by charity" [cf. Gal 5:6], is a gift of God, and its act is a work pertaining to salvation, by which man offers a free obedience to God Himself by agreeing to, and cooperating with His grace, which he could resist.
We can be sure that G.K. Chesterton knew of this document and accepted it. C.S. Lewis? Who knows?
2 comments:
Gotta love Vatican I.
But your blast against the atheist sure sounds Chestertonian, with some simple editing...
"But there is more to it: the romanticism of the High Mass, the splendor of the music, the ancient drama of welcoming not some old codger but a child, not a mythical creature, but a child just like them. I can easily think of church services which are boring and which I would only attend under duress but that is not the way we worship around here. It has often happened in the past that parents want a more mainstream style of worship and it is the children who say 'no way.'”
I rest my case.
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