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Michael Quinlan*
Whilst stressing the importance of grace and faith, 2 the Catholic bible
emphasizes the desirability of wisdom3, reason,4 the need for the faithful to
be able to explain their faith5 and the fact that the existence and some
characteristics of God are ascertainable by reason6. The real key to the New
Christianity asserts not only that faith in Christ is reasonable and rational
but also that events in the life of Christ actually occurred as a matter of
human history9. As a result, the events described in the New Testament can
* Professor of Law, Dean, School of Law, Sydney, The University of Notre Dame
Australia
1 John 8:38
2 See (on faith) eg. Romans 5:2, Romans 3:27-28; 5:1-3; Ephesians 2:8-9; Acts 15:5-
17:3; John 17:17, 19; see Benedict XVI, Pope. Jesus of Nazareth Part Two. Ignatius
Press, 2011 p. 59-60.
8 For example, Jesus came into the World “to bear witness to the truth; and all who
are on the side of truth listen to my work”. (John 18:37), described himself as “The
way, the truth and the life” (John 14:6) refers to his testimony and judgement being
true (eg. John 8:14-18) and to the one who sent him as true (eg. John 7:28, John
1:14); see also John 1:17, 1 John 5:20, John 8:36.
9 See eg. Luke 1:1-4, (where Luke explains that accounts of the events he chronicles
have been handed down by eye witnesses and ministers and that he has
investigated the story) John 35-36, 1 Corinthians 15:1-20 and Acts 10:34, 37-43.
10 Reference to Biblical and extra-Biblical historical documents about the persons,
The Church founded by Christ14, the Catholic Church, also places great
divine revelation19). This paper seeks to explain the Catholic view of the
custom and oral tradition: see eg. McCabe, Herbert Faith Within Reason p. 7-9. Craig
Blomberg, The Historical Reliability of the Gospels; InterVarsity Press, 2007,
Habermas, Gary R. The Historical Jesus Ancient Evidence for the Life of Christ; College
Press, 1996. Bruce, F.F. The New Testament Documents Are They Reliable?; William
B. Eerdmans (6th ed.) 1981, Dickson, John The Christ Files How Historians Know
What They Know About Jesus; Blue Bottle, 2006, Dickson, John Jesus A Short Life;
Lion, 2008; Benedict XVI, Pope. Jesus of Nazareth, Doubleday 2007; Benedict XVI,
Pope. Jesus of Nazareth Part Two, op. cit. eg. Discussion of historical fulfillment of
Jesus’ prediction of the destruction of the Temple p. 28-30. Donum Veritatis para. 9.
11 To examine any remaining evidence of the places described in the Bible.
12 Eg. In relation to recollective memory: see eg. Richard Bauckham, Jesus and the
Eye Witness chapters 10 and 11, p. 204-289.
13 Eg. In relation to the wounds and method of death of Christ on the cross
14 Christ established the Church and commissioned St Peter to lead it; Matthew
16:18, 18:18, 28:18-20, John 14:16, 16:13, Luke 10:16. See Sheehan, M. Apologetics
and Catholic Doctrine Chapter 9 esp. p. 142-143.
Hahn, S. Reasons to Believe Chapter 9 esp. p. 130-135 and chapter 15 esp. p. 195.
See also The Profession of Faith p. 235-236, 889-892 and Burke, Cormac
“Infallibility”.
15 This is evident from official Church documents such as encyclical letters. (See for
example Evangelium Vitae pg. 39 para 57; pg. 40 para 60) and John XXIII’s “Opening
Speech to the Vatican 2 Council”, 11 October 1962, quoted in Vardy, P. Good & Bad
Religion; SCM, 2010, p. 29, where the Pope stated that the Church resists error “by
showing the validity of her teachings…”
16 Also evident from official Church documents. See for example Evangelium Vitae p.
39 paras 57 and 58
17 From at least the time of St Paul’s engagement with the Epicurean and Stoic
philosophers in Athens. (Acts 17: 16-18) Fides et Ratio p. 70-71; Congregation for
Catholic Education. Decree on the reform of ecclesiastical studies of philosophy (22
March 2011).
18 Fides et Ratio pg. 2 para. 3; Ramsey, H “Philosophy, Teaching and the Academic
vocation” The Australian Catholic Record. Vol 78, April 2011 No. 2 p. 132;
Macquarie Dictionary.
19 Avery Dulles, “Criteria of Catholic Theology” p. 304, Vardy op. cit. p. 32. Theology
and theology work, how they relate to each other in Catholic thought and
Human beings are rational20 and being intelligent would like to live
forever21 but having a rational mind and mortal body every person has to
recognize that his or her body will die.22 Human beings are conscious and
we are speaking of the life of man, we can ask questions about what is the
right way to live, what things are most important in life, whether life has any
significance, and if so what.”24 The result is that everyone25 and all cultures
“Who am I? Where have I come from and where am I going? Why is there
evil? What is there after this life?”27 In Fides et Ratio, Pope John Paul II
20 For Thomas Aquinas rationability (embodied for him in the human soul)
differentiates human beings from other forms of life: Aquinas Treatise on Human
Nature: Turchia, Joseph. Exploring personhood: an introduction to the philosophy of
human nature. Rowan & Littlefield (2008) p. 132-135; 139; 140.
21 Aquinas Summa Theologica Ia, Q. 75 a b cf Summa Contra Gentiles 1, 19 quoted in
whether civilized or not have had three human customs which are a common
ground of truth being some religion, solemn marriages and the burial of the deed:
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universality of the natural law29 and the Church’s belief that God “can be
known with certainty from the things that He created through the natural
light of reason”.30
philosophy which recognize that there is such a thing as truth and search for
it can assist the progress not only of philosophers but also theologians. This
explains why faith and intelligence have been seen as complementary since
at least patristic times31 and why the philosophical writings of Plato32 and
Vico, Giambattista. The New Science, paras 332-333, quoted in Winch, Peter, op. cit.
p. 42. Although some primitive cultures answer to such questions may not appear
rational to us eg. the witch craft of the Zande as an explanation of why events are
harmful to men: Winch, op cit, p. 17.
28 Fides et Ratio p. 3.
Aristotle had such an influence on Thomas Aquinas and the Church. The use
of reason has also been an ally of proselytizing and apologetics from earliest
times.33
The Church has long recognized philosophy as a separate and distinct field
of inquiry to theology and in Fides et Ratio, Pope John Paul II argued for that
discipline, their own methods of inquiry and principles to the questions they
confront looking to reason alone for the answers.35 But whilst Pope John
Paul II asserts that the Church does not have its own philosophy or canonize
The Church teaches that by revelation “the deepest truth about God and
human salvation is made clear to us in Christ, who is the mediator and at the
same time the fullness of all Revelation”38 However divine revelation does
32 With their emphasis on truth: see Benedict XVI, Pope. Jesus of Nazareth Part Two.
op. cit p. 84.
33 Ramsay, H “Philosophy, Teaching and the Academic Vocation” op. cit. p. 132;
This approach is praised by Peter Vardy, in his recently published Good and Bad
Religion. SCM Press 2010 p. 82-83.
35 Fides et Ratio para. 75; see Ramsay TPSOFER p. 81. Indeed the study of
para. 10
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not mean that the Church has no further need for philosophy39. Whilst
consideration.
brought the truth and the Catholic Church founded by Him similarly holds
seeks the truth and revelation is the truth.41 This also explains how the
and revelation or as the First Vatican Council put it, “there can be no real
disagreement between faith and reason, since the same God who reveals the
mysteries and infuses faith has also endowed the human mind with the light
of reason”42. This is not to say that the fullness of truth is capable of being
39 In this Catholicism differs from Islam. Although Islam benefitted from a number
of philosophers such as al-farabi, al-Ghazali and ilon Rushd, some of whom
influenced Catholic philosophers like Aquinas, up to the end of the twelfth century
it has since been intolerant of independent philosophical inquiry: see chapter 7of
Alasdair MacIntyre God, Universities, Philosophy op. cit. and Vardy, Peter op. cit p.
74-76.
40 Congregation for the Doctrine of Faith. Donum Veritatis Instruction of the ecclesial
Vocation of the theological (May 24, 1990) para. 1. According to Peter Vardy “a
passionate concern for truth” is critical to a “good” religion. “Once the centrality of
truth is abandoned, something of fundamental human and religious importance is
lost. Without a passionate concern for truth, religion becomes dangerous”.
41 Dulles op. cit p. 305
42 Vatican 1, Constitution Dei Filius ch. 4 (DS, 3017) quoted in Dulles op. cit. p. 305
43 There are limits to the discernment available through wisdom without
sinful condition which makes the complete operation of reason and full
This explains the need for the Church’s teaching authority and the
Magisteria.45
Whilst praising the open minded message of Fides et Ratio Vardy considers
Church46. Vardy’s criticism discounts the truth of the Church position and
misreads Fides et Ratio which does not place philosophy above theology or
the Magisterium. Philosophers are free to work within their discipline and
use their specialized skills but freedom does not extend to the creation of
which are incompatible with revelation and the Catholic faith which is the
what it hides… we imagine it, expressing our desire for eternity through symbols.
[However] even among Christians, faith in the resurrection and in eternal life is
often accompanied by many doubts and great confusion.”: Benedict XVI, Pope
“Angelus; Christ breaks down the wall of Death” (10 April 2011), Vatican
Information Service N69, 11 April 2011. visnewsentxt@mlists.vatican.va
44 Donum Veritatis para 1-6; see also MacIntyre, Alasadair. God, Philosophy,
Unlike other faiths where truth claims rest solely on textual analysis,49
Catholicism’s truth claims extend via revelation to the sacred tradition, the
truth, revealed by revelation, that the authority of the Church and the Pope
exist as a matter of truth. To put it in another way: “… not only does faith
goal, also needs correction by faith.”54 Faith really does two things: it
confirms what reason tells us and it reveals what reason cannot. In this way,
“Our reason, in both the theoretic and practical order, is strengthened and
evaluated through faith and is given hope for fulfillment in the presence of
God.”55
49 Such as Islam: (Vardy, P. op. cit. p. 75, 95) and some Evangelical Chrisitans (ibid
p. 96)
50 “the pillar and the balwalk of the truth” (1 Tim. 3:15; cf 2 Tim 2:19); see
discussion Dulles, Avery (cardinal) Magisterium- Teacher and Guardian of the Faith
Sapientia Press p. 65.
51 See footnote 14 above.
52 Newman, John Henry, Apologia pro Vita sua, ed. Martin J Svaglic. (Oxford,
Whilst faith is a belief in the revealed word of God, Christian faith is that
such a belief can be, and in the case of the Christian revelation, is the truth56.
religions as can other schools of knowledge 57. There can only be one truth
and not multiple truths and it is that one truth which the Catholic Church
alone serves: “… the Church does not serve the Christian truth only, credal
truth, or even religious truth; in its diakonia, its service of the truth, the
Church is a partner with the rest of humanity and a voice for truth in
general.”58
have abandoned such core principles as teleology and natural causality, non
the moral norms, have really ceased to be relevant, if not to the World
other faiths can establish error eg. on the falsity of the Morman claim of total
apostasy in the early church, see Clifford, Steve “From the Latter day saints to the
Communion of saints” Surprised by Truth 2 in Madrid, Patrick (ed) p. 103-118.
Sophia Institute Press, 2000 p. 110-113
58 Ramsay, H. op. cit p. 80.
59 Like Pontius Pilate in St John’s Gospel
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and of philosophers who seek to put their “wisdom” above God’s has a long
history.62
The fact that people benefit from reason does not mean that in all cultures
and infanticide were widely practiced.63 In Fides et Ratio Pope John Paul II
argues that the Pope does not go far enough to criticize social and cultural
out that in Western society the relational aspects of family and community
have really broken down such that there “is a pragmatism and a nominalism
collective wellbeing have led to a moral crisis.”67 At the same time “[t] he
modern world shrinks from rigorous argument and reliance on the powers
the fact that despite advances in scientific research on the human embryo
Today in the Western World the evidence of such reason is largely brushed
aside. The Western World does not value reasoned argument against such
66 See Pope John Paul II 24 September 2001 address quoted by Rice, C, and
Freddoso, A. What Happened to Notre Dame St Augustines Press, 2009 p. 28
67 Bilateral Commission of the chief in secular society. Rabbinate of Israel and the
Holy See Joint Statement 1 April 2011 para. 2. Cardinal Joseph Ratzinger before he
became Pope described modern western society as “a dictatorship of relativism…
that recognizes nothing as absolute and which leaves the ‘I’ and its whims as the
ultimate measure”, quoted by Rice, C and Freddesso ibid p. 28; See also Zucca,
Lorenzo. Tolerance or Toleration? How to Deal with Religious Conflicts in Europe
http://ssrn.com/abstract=1592425 p. 27
68 Ramsay, H, TPSOFER p. 91. This is evident from President Obama’s facile
justification for foetal stem cell research and from the US Supreme Court’s decision
in Roe v. Wade on the basis that a human being is not a person: Rice, C and
Freddosso, A op. cit. p. 12.
69 MacIntyre, The Tasks of Philosophy p. 182.
70 Congregation for the Doctrine of the Faith, Instruction on respect for human life…
Donum Vitae (22 February 1987) p. 78-79, quoted in Evangelium vitae para 60.
71 Evangelium vitae para 58.
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value life only to the extent that it brings pleasure and well-being.”72
provide rational and reasoned arguments for the Catholic position on such
things as the right to life.73 There is also a similar need for philosophers to
such ethical principals and the philosophical explanations for the existence
provide clear and cogent explanations for faith and the beliefs of the faith. As
Pope John Paul II makes clear in Fides et Ratio, philosophy ought not be
pressing role to play in the modern World to stem the tide of the new
theology, with Christ 76. In other parts of the World where religiosity and
different.77 Clearly the distinct fields of philosophy and theology must play
Delusion para. 262-272 quoted in Hahn, Scott, Wiker, Benjamin Answering the New
Atheism. Ohio, U.S.A. Emmaus Road Publishing, 2008. P. 132. See chapter 7 of that
book for more discussion of the immorality of the majority Zeitgeist.
76 Fides et Ratio p. 92.
77 For example, Pope Benedict the XVI on 8 April 2011, whilst praising the popular
piety of Latin America identified concerns with certain aspects of popular piety
which, “must be continually purified and orientated.” Benedict XVI, Pope “Popular
Piety And Evangalisation in Latin America” Vatican Information Service 8 April
13
an integrated and integral role in the modern world and not only in the
West.
References:
Bauckham, Richard. Jesus and the Eyewitness, Grand Rapids, Michigan, Wm.
Benedict XVI, Pope. “Angelus; Christ Breaks Down the Wall of Death” (10
Visnews_entxt@mlists.vatican.va
Visnews_entxt@mlists.vatican.va
Benedict XVI, Pope. Speech to the Pontifical Academy of Life (26 February
2011) reported as “Holy Father Receives the Pontifical Academy for Life”.
Visnews_entxt@mlists.vatican.va
2011. In an interview with Peter Vardy in 2004 Dr Michael Kirwan pointed out that
in South America issues of poverty and oppression rather than belief in God are key
issues for philosophy and theology: Kirwan, Michael (Dr) in, Interviews on the
nature of God with Dr. Peter Vardy, DVD, Wombat Education, 2004.
14
Benedict XVI, Pope. Jesus of Nazareth Part 2, United States, Ignatius, 2011.
Bilateral Commission of the Chief Rabbinate of Israel and the Holy See.
and the Holy See’s Commission for religious relations with the Jews (Jerusalem
March 29-31, 2011; ADAR II, p. 23-25, 5771) Joint Statement 1 April 2011,
para. 2. www.jerusalem-religions.net
Blomberg, Craig, L. The Historical Reliability of the Gospels (2nd ed.) Illinois,
Bruce, F.F. The New Testament Documents Are They Reliable? Grand Rapids,
www.vatican.va/roman_curia/congregations/ccatheduc/documents
www.vatican.va/roman_curia/congregations/Cfaith/documents
Dickson, John. The Christ Files How Historians Know What They Know About
Fisher, Anthony OP, Ramsay, Hayden (editor) Faith & Reason, ACU Series 1.
Habermas, Gary R. The Historical Jesus Ancient Evidence for the Life of Christ.
Hahn, Scott; Wiker, Benjamin. Answering the New Atheism. Ohio, U.S.A.
Hahn, Scott. Reasons to Believe. New York, U.S.A. Double Day 2007.
Routledge, 2004.
www.vatican.vaholyfather/johnpaulconstitutions/documents
John Paul II, Pope. Encylical Letter of the Supreme pontiff on the
relationship betweem faith and reason. Fides et Ratio (15 September, 1998).
www.vatican.vaholyfatherpaul
Kirwan, Michael (Dr). Interviews on the Nature of God with Dr Peter Vardy.
Littlefield, 2009.
McCabe, Herbert. Faith Within Reason. Ed. Brian Davies, London: Continuum,
2007.
New Jerusalem Bible Study Edition, London, UK. Darton, Longman & Todd LH,
1994.
O’Hear, Anthony. Beyond Evolution: Human Nature and the limits of Evolution
Press, 2009.
Vardy, Peter. Good & Bad Religion. London, UK, SCM Press 2010.
Oxford, 1967.
in Europe. [http://ssrn.com/abstract=1592425]