Three Mysteries Of The EucharistWe must now return to an explanation of those truths concerning the Eucharist about which the faithful are on no account to be left in ignorance. Pastors, aware of the warning of the Apostle that those who discern not the body of the Lord are guilty of a most grave crime, should first of all impress on the minds of the faithful the necessity of detaching, as much as possible, their mind and understanding from the dominion of the senses; for if they believe that this Sacrament contains only what the senses disclose, they will of necessity fall into enormous impiety. Consulting the sight, the touch, the smell, the taste and finding nothing but the appearances of bread and wine, they will naturally judge that this Sacrament contains nothing more than bread and wine. Their minds, therefore, are as much as possible to be withdrawn from subjection to the senses and excited to the contemplation of the stupendous might and power of God.
The Catholic Church firmly believes and professes that in this Sacrament the words of consecration accomplish three wondrous and admirable effects.
The first is that the true body of Christ the Lord, the same that was born of the Virgin, and is now seated at the right hand of the Father in heaven, is contained in this Sacrament.
The second, however repugnant it may appear to the senses, is that none of the substance of the elements remains in the Sacrament.
The third, which may be deduced from the two preceding. although the words of consecration themselves clearly express it, is that the accidents which present themselves to the eyes or other senses exist in a wonderful and ineffable manner without a subject. All the accidents of bread and wine we can see, but they inhere in no substance, and exist independently of any; for the substance of the bread and wine is so changed into the body and blood of our Lord that they altogether cease to be the substance of bread and wine.
The Mystery of the Real PresenceTo begin with the first (of these mysteries), pastors should give their best attention to show how clear and explicit are the words of our Saviour which establish the Real Presence of His body in this Sacrament.
Proof From ScriptureWhen our Lord says: This is my body, this is my blood, no person of sound mind can mistake His meaning, particularly since there is reference to Christ's human nature, the reality of which the Catholic faith permits no one to doubt. The admirable words of St. Hilary, a man not less eminent for piety than learning, are apt here: When our Lord himself declares, as our faith teaches us, that His flesh is food indeed, what room can remain for doubt concerning the real presence of His body and blood?
Pastors should also adduce another passage from which it can be clearly seen that the true body and blood of our Lord are contained in the Eucharist. The Apostle, after having recorded the consecration of bread and wine by our Lord, and also the administration of Communion to the Apostles, adds: But let a man prove himself, and so eat of that bread and drink of the chalice; for he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord (1 Cor. 11:28, 29). If, as heretics continually repeat, the Sacrament presents nothing to our veneration but a memorial and sign of the Passion of Christ, why was there need to exhort the faithful, in language so energetic, to prove themselves? By the terrible word judgment, the Apostle shows how enormous is the guilt of those who receive unworthily and do not distinguish from common food the body of the Lord concealed in the Eucharist. In the same Epistle St. Paul had already developed this doctrine more fully, when he said: The chalice of benediction which we bless, is it not the communion of the blood of Christ? and the bread which we break, is it not the participation of the body of the Lord? (1 Cor. 10:16). Now these words signify the real substance of the body and blood of Christ the Lord.
Proof From The Teaching Of The ChurchThese passages of Scripture are therefore to be expounded by pastors; and they should especially teach that there is nothing doubtful or uncertain about them. All the more certain are they since the infallible teaching of God's Church has interpreted them, as may be ascertained in a twofold manner.
Testimony Of The FathersThe first is by consulting the Fathers who flourished in the early ages of the Church and in each succeeding century, who are the most unexceptionable witnesses of her doctrine. All of these teach in the clearest terms and with the most entire unanimity the truth of this dogma. To adduce the individual testimony of each Father would prove an endless task. It is enough, therefore, that we cite, or rather point out a few, whose testimony will afford an easy criterion by which to judge of the rest.
Let St. Ambrose first declare his faith. In his book On Those Who are Initiated Into the Mysteries he says that the true body of Christ is received in this Sacrament, just as the true body of Christ was derived from the Virgin, and that this truth is to be believed with the firm certainty of faith. In another place he teaches that before consecration there is only bread, but after consecration there is the flesh of Christ.
St. Chrysostom, another witness of equal authority and gravity, professes and proclaims this mysterious truth in many passages, but particularly in his sixtieth homily, On Those Who Receive The Sacred Mysteries Unworthily; and also in his forty-fourth and forty-fifth homilies on St. John. Let us, he says, obey, not contradict God, although what He says may seem contrary to our reason and our sight. His words cannot deceive, our senses are easily deceived.
With this doctrine fully agrees the uniform teaching of St. Augustine, that most zealous defender of Catholic faith, particularly when in his explanation of the thirty-third Psalm he says: To carry himself in his own hands is impossible to man, and peculiar to Christ alone; He was carried in His own hands when, giving His body to be eaten, He said, This is my body.
To pass by Justin and Irenaeus, St. Cyril, in his fourth book on St. John, declares in such express terms that the true body of our Lord is contained in this Sacrament, that no sophistry, no captious interpretations can obscure his meaning.
Should pastors wish for additional testimonies of the Fathers, they will find it easy to add St. Denis,- St. Hilary, St. Jerome, St. Damascene and a host of others, whose weighty teaching on this most important subject has been collected by the labor and industry of learned and pious men.
Teaching Of The CouncilsAnother means of ascertaining the belief of the holy Church on matters of faith is the condemnation of the contrary doctrine and opinion. It is manifest that belief in the Real Presence of the body of Christ in the holy Sacrament of the Eucharist was so spread and taught throughout the universal Church and unanimously professed by all the faithful, that when, five centuries ago, Berengarius presumed to deny this dogma, asserting that the Eucharist was only a sign, he was unanimously condemned in the Council of Vercelli, which Leo IX had immediately convoked, whereupon he himself anathematised his error. Relapsing, however, into the same wicked folly, he was condemned by three different Councils, convened, one at Tours, the other two at Rome; of the two latter, one was summoned by Pope Nicholas II, the other by Pope Gregory VIII.' The General Council of Lateran, held under Innocent III, further ratified the sentence. Finally this truth was more clearly defined and established in the Councils of Florence and Trent.
Two Great Benefits Of Proving The Real PresenceIf, then, pastors will carefully explain these particulars, they will be able, while ignoring those who are blinded by error and hate nothing more than the light of truth, to strengthen the weak and administer joy and consolation to the pious, all the more as the faithful cannot doubt that this dogma is numbered among the Articles of faith.
Faith Is StrengthenedBelieving and confessing, as they do, that the power of God is supreme over all things, they must also believe that His omnipotence can accomplish the great work which we admire and adore in the Sacrament of the Eucharist. And again since they believe the Holy Catholic Church, they must necessarily believe that the true doctrine of this Sacrament is that which we have set forth.
The Soul Is GladdenedNothing contributes more to the spiritual joy and advantage of pious persons than the contemplation of the exalted dignity of this most august Sacrament. In the first place they learn how great is the perfection of the Gospel Dispensation, under which we enjoy the reality of that which under the Mosaic Law was only shadowed forth by types and figures. Hence St. Denis divinely says that our Church is midway between the Synagogue and the heavenly Jerusalem, and consequently participates of the nature of both. Certainly, then, the faithful can never sufficiently admire the perfection of holy Church and her exalted glory which seems to be removed only by one degree from the bliss of heaven. In common with the inhabitants of heaven, we too possess Christ, God and man, present with us. They are raised a degree above us, inasmuch as they are present with Christ and enjoy the Beatific Vision; while we, with a firm and unwavering faith, adore the Divine Majesty present with us, not, it is true, in a manner visible to mortal eye, but hidden by a miracle of power under the veil of the sacred mysteries.
Furthermore the faithful experience in this Sacrament the most perfect love of Christ our Saviour. It became the goodness of the Saviour not to withdraw from us that nature which He assumed from us, but to desire, as far as possible, to remain among us so that at all times He might be seen to verify the words: My delight is to be with the children of men. (Prov. 8:31). [On the fact of the Real Presence see Summa Theol. 3a. lxxv. 1.]
Meaning of the Real Presence
Christ Whole And Entire Is Present In The EucharistHere the pastor should explain that in this Sacrament are contained not only the true body of. Christ and all the constituents of a true body, such as bones and sinews, but also Christ whole and entire. He should point out that the word Christ designates the God-man, that is to say, one Person in whom are united the divine and human natures; that the Holy Eucharist, therefore, contains both, and whatever is included in the idea of both, the Divinity and humanity whole and entire, consisting of the soul, all the parts of the body and the blood—all of which must be believed to be in this Sacrament. In heaven the whole humanity is united to the Divinity in one hypostasis, or Person; hence it would be impious, to suppose that the body of Christ, which is contained in the Sacrament, is separated from His Divinity.
Presence In Virtue Of The Sacrament And In Virtue Of ConcomitancePastors, however, should not fail to observe that in this Sacrament not all these things are contained after the same manner, or by the same power. Some things, we say, are present in virtue of the consecration; for as the words of consecration effect what they signify, sacred writers usually say that whatever the form expresses, is contained in the Sacrament by virtue of the Sacrament. Hence, could we suppose any one thing to be entirely separated from the rest, the Sacrament, they teach, would be found to contain solely what the form expresses and nothing more.
On the other hand, some things are contained in the Sacrament because they are united to those which are expressed in the form. For instance, the words This is my body, which comprise the form used to consecrate the bread, signify the body of the Lord, and hence the body itself of Christ the Lord is contained in the Eucharist by virtue of the Sacrament. Since, however, to Christ's body are united His blood, His soul, and His Divinity, all of these also must be found to coexist in the Sacrament; not, however, by virtue of the consecration, but by virtue of the union that subsists between them and His body. All these are said to be in the Eucharist by virtue of concomitance. Hence it is clear that Christ, whole and entire, is contained in the Sacrament; for when two things are actually united, where one is, the other must also be.
Christ Whole And Entire Present Under Each SpeciesHence it also follows that Christ is so contained, whole and entire, under either species, that, as under the species of bread are contained not only the body, but also the blood and Christ entire; so in like manner, under the species of wine are truly contained not only the blood, but also the body and Christ entire.
But although these are matters on which the faithful cannot entertain a doubt, it was nevertheless wisely ordained that two distinct consecrations should take place. First, because they represent in a more lively manner the Passion of our Lord, in -which His blood was separated from His body; and hence in the form of consecration we commemorate the shedding of His blood. Secondly, since the Sacrament is to be used by us as the food and nourishment of our souls, it was most appropriate that it should be instituted as food and drink, two things which obviously constitute the complete sustenance of the (human) body.
Christ Whole And Entire Present In Every Part Of Each SpeciesNor should it be forgotten that Christ, whole and entire, is contained not only under either species, but also in each particle of either species. Each, says St. Augustine, receives Christ the Lord, and He is entire in each portion. He is not diminished by being given to many, but gives Himself whole and entire to each.
This is also an obvious inference from the narrative of the Evangelists. It is not to be supposed that our Lord consecrated the bread used at the Last Supper in separate parts, applying the form particularly to each, but that all the bread then used for the sacred mysteries was consecrated at the same time and with the same form, and in a quantity sufficient for all the Apostles. That the consecration of the chalice was performed in this manner, is clear from these words of the Saviour: Take and divide it among you. (Luke 22:17). [On the manner of the Real Presence see Summa Theol. 3a lxxvi.]
What has hitherto been said is intended to enable pastors to show that the true body and blood of Christ are contained in the Sacrament of the Eucharist.
The Mystery of TransubstantiationThe next point to be explained is that the substance of the bread and wine does not continue to exist in the Sacrament after consecration. This truth, although well calculated to excite our profound admiration, is yet a necessary consequence from what has been already established.
Proof From The Dogma Of The Real PresenceIf, after consecration, the true body of Christ is present under the species of bread and wine, since it was not there before, it must have become present either by change of place, or by creation, or by the change of some other thing into it. It cannot be rendered present by change of place, because it would then cease to be in heaven; for whatever is moved must necessarily cease to occupy the place from which it is moved. Still less can we suppose the body of Christ to be rendered present by creation; nay, the very idea is inconceivable. In order that the body of our Lord be present in the Sacrament, it remains, therefore, that it be rendered present by the change of the bread into it. Wherefore it is necessary that none of the substance of the bread remain.
Proof From The CouncilsHence our predecessors in the faith, the Fathers of the General Councils of Lateran and of Florence, confirmed by solemn decrees the truth of this dogma. In the Council of Trent it was still more fully defined in these words: If any one shall say that in the most Holy Sacrament of the Eucharist the substance of the bread and wine remains, together with the body and blood of our Lord Jesus Christ, let hint be anathema.
Proof From ScriptureThe doctrine thus defined is a natural inference from the words of Scripture. When instituting this Sacrament, our Lord Himself said: This is my body. (Matt. 26:26; Mark 14:22; Luke 21:18; 1 Cor. 11:24). The word this expresses the entire substance of the thing present; and therefore if the substance of the bread remained, our Lord could not have truly said: This is my body.
In St. John, Christ the Lord also says: The bread that I will give is my flesh, for the life of the world. (John 6:52). The bread which He promises to give, He here declares to be His flesh. A little after He adds: Unless you eat the flesh of the son of man, and drink his blood, you shall not have life in you. (John 6:56). And again: My flesh is meat indeed, and my blood is drink indeed. (John 6:56). Since, therefore, in terms so clear and so explicit, He calls His flesh bread and meat indeed, and His blood drink indeed, He gives us sufficiently to understand that none of the substance of the bread and wine remains in the Sacrament.
Proof From The FathersWhoever turns over the pages of the holy Fathers will easily perceive that on this doctrine (of transubstantiation) they have been at all times unanimous. St. Ambrose says: You say, perhaps, “this bread is no other than what is used for common food.” True, before consecration it is bread; but no sooner are the words of consecration pronounced than from bread it becomes the flesh of Christ. To prove this position more clearly, he elucidates it by a variety of comparisons and examples. In another place, when explaining these words of the Psalmist, Whatsoever the Lord pleased he hath done in heaven and on earth (Ps. 134:6), St. Ambrose says: Although the species of bread and wine are visible, yet we must believe that after consecration, the body and blood of Christ are alone there. Explaining the same doctrine almost in the same words, St. Hilary says that although externally it appear bread and wine, yet in reality it is the body and blood of the Lord.
Why The Eucharist Is Called Bread After ConsecrationHere pastors should observe that we should not at all be surprised, if, even after consecration, the Eucharist is sometimes called bread. It is so called, first because it retains the appearance of bread, and secondly because it keeps the natural quality of bread, which is to support and nourish the body.
Moreover, such phraseology is in perfect accordance with the usage of the Holy Scriptures, which call things by what they appear to be, as may be seen from the words of Genesis which say that Abraham saw three men, when in reality he saw three Angels. (Gen. 18:2). In like manner the two Angels who appeared to the Apostles after the Ascension of Christ the Lord into heaven, are called not Angels, but men. (Acts 1:10).
The Meaning of TransubstantiationTo explain this mystery is extremely difficult. The pastor, however, should endeavour to instruct those who are more advanced in the knowledge of divine things on the manner of this admirable change. As for those who are yet weak in faith, they might possibly be overwhelmed by its greatness.
Transubstantiation A Total ConversionThis conversion, then, is so effected that the whole substance of the bread is changed by the power of God into the whole substance of the body of Christ, and the whole substance of the wine into the whole substance of His blood, and this, without any change in our Lord Himself. He is neither begotten, nor changed, not increased, but remains entire in His substance.
This sublime mystery St. Ambrose thus declares: You see how efficacious are the words of Christ. If the word of the Lord Jesus is so powerful as to summon into existence that which did not exist, namely the world, how much more powerful is His word to change into something else that which already has existence?
Many other ancient and most authoritative Fathers have written to the same effect. We faithfully confess, says St. Augustine, that before consecration it is bread and wine, the product of nature; but after consecration it is the body and blood of Christ, consecrated by the blessing. The body, says Damascene, is truly united to the Divinity, that body which was derived from the virgin; not that the body thus derived descends from heaven, but that the bread and wine are changed into the body and blood of Christ.
This admirable change, as the Council of Trent teaches, the Holy Catholic Church most appropriately expresses by the word transubstantiation. Since natural changes are rightly called transformations, because they involve a change of form; so likewise our predecessors in the faith wisely and appropriately introduced the term transubstantiation, in order to signify that in the Sacrament of the Eucharist the whole substance of one thing passes into the whole substance of another.
According to the admonition so frequently repeated by the holy Fathers, the faithful are to be admonished against curious searching into the manner in which this change is effected. It defies the powers of conception; nor can we find any example of it in natural transmutations, or even in the very work of creation. That such a change takes place must be recognised by faith; how it takes place we must not curiously inquire.
No less of caution should be observed by pastors in explaining the mysterious manner in which the body of our Lord is contained whole and entire under the least particle of the bread. Indeed, discussions of this kind should scarcely ever be entered upon. Should Christian charity, however, require a departure from this rule, the pastor should remember first of all to prepare and fortify his hearers by reminding them that no word shall be impossible with God. (Luke 1:37).
A Consequence Of TransubstantiationThe pastor should next teach that our Lord is not in the Sacrament as in a place. Place regards things only inasmuch as they have magnitude. Now we do not say that Christ is in the Sacrament inasmuch as He is great or small, terms which belong to quantity, but inasmuch as He is a substance. The substance of the bread is changed into the substance of Christ, not into magnitude or quantity; and substance, it will be acknowledged by all, is contained in a small as well as in a large space. The substance of air, for instance, and its entire nature must be present under a small as well as a large quantity, and likewise the entire nature of water must be present no less in a glass than in a river. Since, then, the body of our Lord succeeds to the substance of the bread, we must confess it to be in the Sacrament after the same manner as the substance of the bread was before consecration; whether the substance of the bread was present in greater or less quantity is a matter of entire indifference. [On the substantial mode of Christ's presence in the Eucharist see Summa Theol. 3a. lxxvi. 5–8.]
The Mystery of the Accidents without a Subject
[Accident is “(in Aristotelian thought) a property of a thing that is not essential to its nature;” subject is “the central substance or core of a thing as opposed to its attributes.” Also, object is “a thing external to the thinking mind or subject.” (New Oxford American Dictionary)]We now come to the third great and wondrous effect of this Sacrament, namely, the existence of the species of bread and wine without a subject.
Proof From The Preceding DogmasWhat has been said in explanation of the two preceding points must facilitate for pastors the exposition of this truth. For, since we have already proved that the body and blood of our Lord are really and truly contained in the Sacrament, to the entire exclusion of the substance of the bread and wine, and since the accidents of bread and wine cannot inhere in the body and blood of Christ, it remains that, contrary to physical laws, they must subsist of themselves, inhering in no subject. [See Summa Theol. 3a. lxxvii. 1.]
Proof From The Teaching Of The ChurchThis has been at all times the uniform doctrine of the Catholic Church; and it can be easily established by the same authorities which, as we have already proved, make it plain that the substance of the bread and wine ceases to exist in the Eucharist.
Advantages Of This MysteryNothing more becomes the piety of the faithful than, omitting all curious questionings, to revere and adore the majesty of this august Sacrament, and to recognise the wisdom of God in commanding that these holy mysteries should be administered under the species of bread and wine. For since it is most revolting to human nature to eat human flesh or drink human blood, therefore God in His infinite wisdom has established the administration of the body and blood of Christ under the forms of bread and wine, which are the ordinary and agreeable food of man.
There are two further advantages: first, it prevents the calumnious reproaches of the unbeliever, from which the eating of our Lord under His visible form could not easily be defended; secondly, the receiving Him under a form in which He is impervious to the senses avails much for increasing our faith. For faith, as the well known saying of St. Gregory declares, has no merit in those things which fall under the proof of reason. The doctrines treated above should be explained with great caution, according to the capacity of the hearers and the necessities of the times.
Thursday, August 27, 2009
Do physicists believe this? From the Catechism of the Council of Trent:
Monday, August 17, 2009
There are points of contact between science and the Catholic faith, as Pope John Paul II's encyclical Fides et Ratio and these condemned propositions from Pope Pius IX's Syllabus of Errors show:
I. PANTHEISM, NATURALISM AND ABSOLUTE RATIONALISM
II. MODERATE RATIONALISM
- There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe, and God is identical with the nature of things, and is, therefore, subject to changes. In effect, God is produced in man and in the world, and all things are God and have the very substance of God, and God is one and the same thing with the world, and, therefore, spirit with matter, necessity with liberty, good with evil, justice with injustice. —Allocution "Maxima quidem," June 9, 1862.
- All action of God upon man and the world is to be denied. —Ibid.
- Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations. —Ibid.
- All the truths of religion proceed from the innate strength of human reason; hence reason is the ultimate standard by which man can and ought to arrive at the knowledge of all truths of every kind. —Ibid. and Encyclical "Qui pluribus," Nov. 9, 1846, etc.
- Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason. —Ibid.
- The faith of Christ is in opposition to human reason and divine revelation not only is not useful, but is even hurtful to the perfection of man. —Ibid.
- The prophecies and miracles set forth and recorded in the Sacred Scriptures are the fiction of poets, and the mysteries of the Christian faith the result of philosophical investigations. In the books of the Old and the New Testament there are contained mythical inventions, and Jesus Christ is Himself a myth.
- As human reason is placed on a level with religion itself, so theological must be treated in the same manner as philosophical sciences. —Allocution "Singulari quadam," Dec. 9, 1854.
- All the dogmas of the Christian religion are indiscriminately the object of natural science or philosophy, and human reason, enlightened solely in an historical way, is able, by its own natural strength and principles, to attain to the true science of even the most abstruse dogmas; provided only that such dogmas be proposed to reason itself as its object. —Letters to the Archbishop of Munich, "Gravissimas inter," Dec. 11, 1862, and "Tuas libenter," Dec. 21, 1863.
- As the philosopher is one thing, and philosophy another, so it is the right and duty of the philosopher to subject himself to the authority which he shall have proved to be true; but philosophy neither can nor ought to submit to any such authority. —Ibid., Dec. 11, 1862.
- The Church not only ought never to pass judgment on philosophy, but ought to tolerate the errors of philosophy, leaving it to correct itself. —Ibid., Dec. 21, 1863.
- The decrees of the Apostolic See and of the Roman congregations impede the true progress of science. —Ibid.
- The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of our times and to the progress of the sciences. —Ibid.
- Philosophy is to be treated without taking any account of supernatural revelation. —Ibid.
Pope Pius IX's encyclical Quanta Cura condemns "naturalism" or the "liberty of perdition," specifically paragraph 2 of section 3 which includes a condemnation of this:
liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way.He continues by asserting it is not just religious freedom that is the problem but also the worship of human reason, which is something very prevalent at universities:
But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;" and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling."His Syllabus of Errors, which accompanies the encyclical, condemns indifferentist and latitudinarian propositions which deny the absolute truthfulness of only the Catholic Church:
III. INDIFFERENTISM, LATITUDINARIANISMHowever, Pope Pius IX's encyclical and Syllabus seem to contradict the Vatican II document Dignitatis Humanæ, which is subtitled in seeming direct contradiction to condemnations of "religious freedom" (i.e., "Declaration on Religious Freedom — On the Right of the Person and of Communities to Social and Civil Freedom in Matters Religious Promulgated by His Holiness Pope Paul VI on December 7, 1965"). Although one cannot deny the Vatican II council's authority, it seems that Dignitatis Humanæ advocates separation of Church and state, relativism, humanism (i.e., a trust in human reason without the Church and the Catholic faith as its guide), the inutility of the Church in salvation, and the subjection of the Church to state, among other things. Yet it does not. Its audience is the world, including non-Catholics; and its message is that the Church does not and will not force converts. Nevertheless, the Catholic faith is still the only true one (Dominus Iesus).
- Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. —Allocution "Maxima quidem," June 9, 1862; Damnatio "Multiplices inter," June 10, 1851.
- Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. —Encyclical "Qui pluribus," Nov. 9, 1846.
- Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. —Encyclical "Quanto conficiamur," Aug. 10, 1863, etc.
- Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. —Encyclical "Noscitis," Dec. 8, 1849.
Monday, August 10, 2009
Pope Benedict XVI on the scientific method:
Copernicus, Galileo, and even Newton were Platonists. Their basic assumption was that the world is mathematically and rationally structured and that, starting from this assumption, we can decipher it and by experiment can make it equally comprehensible and useful. The innovation consisted in associating Platonism and an empirical approach, ideal and experiment. The experiment is based on an existing interpretive concept, which is then tried out in a practical test, corrected, and opened up to further questions. This mathematical anticipation alone can permit subsequent generalization, the recognition of laws, which then make possible appropriate action. All our ideas about natural science and all practical applications are based on the assumption that the world is ordered according to rational, spiritual laws, is imbued with rationality that can be traced out and copied by our reason. At the same time, however, our perception of it is associated with the test of experience.
—Pope Benedict XVI's Truth and Tolerance (pg. 156-157)