Magisterium teaches that there is indeed some ray of truth in every faith; this does not mean, however, that it is possible that such truths found in others will not be found in ours! when Nostra Aetate stated that,
although it cannot be denied that Truth can be perceived, understood, and articulated in different ways owing to different histories, cultures, and paradigms, essential to the nature of Truth are unity and immutability (that truth is one and unchanging). therefore, with proper discourse based on sound reason, such different understandings, perceptions, and articulations of truth are ultimately anchored on a single, pure Truth.
this becomes relevant when we consider that although most of humanity (atheists excepted) believe in *some* divine being, it does not follow that they worship the *same* divine being! the capacity for faith and belief is a human trait that is a gift of the One True God in order for humans to be able to seek and apprehend Him. unfortunately, the objects of this divine gift is not the same across time and cultures. and so, this makes the person of Jesus and His revelation of the Good News and of God all the more significant and indispensable as the articulation and incarnation of the single, pure Truth!
Jesus cannot, therefore, merely be "one of the ways" to God that is co-efficient and co-valid as others; Sacred Scripture has plenty attestations to this. i accept, though, the proposition that believers of other faiths are nonetheless able to receive salvation by the merit of Jesus' redemptive act--as long as they lived their lives according to the dictates of good conscience. it means that a Muslim of good will (or any non-Christian, for that matter) will be able to enter heaven but *not because* of Mohammed (or whoever they believe in) but because of Jesus (Whom, by faith to their good consciences, they actually followed unwittingly--hence, the term "anonymous Christians").
this second point is actually often my beef in conversations about ecumenism and interreligious dialogue. i have no quarrel with the concept and activity ecumenism and interreligious dialogue, per se. i believe it is a crucial part of Christian vocation to bridge gaps and establish human solidarity. but a Catholic must do it as a Catholic! although this seems to be so obvious, sadly it is not. there are times when the nuances i have pointed out are ignored for the sake of catchy, more readily understandable formulations which are, unfortunately, not always fully in keeping with Divine Revelation or Magisterium.
on a final note, though, i think it must be pointed out that charity must temper all forms of dialogue and speech--for, as St. Paul reminds us, to be love-filled is as much important and as much necessary as to be correct. no matter how right we are, we must all the more be unfailing examples of patience, kindness, and charity.
pax et bonum!
"The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men,"it meant that while other faiths share in the Truth fully held by the Church, those the truths cannot contradict the truths already held by the Church.
although it cannot be denied that Truth can be perceived, understood, and articulated in different ways owing to different histories, cultures, and paradigms, essential to the nature of Truth are unity and immutability (that truth is one and unchanging). therefore, with proper discourse based on sound reason, such different understandings, perceptions, and articulations of truth are ultimately anchored on a single, pure Truth.
this becomes relevant when we consider that although most of humanity (atheists excepted) believe in *some* divine being, it does not follow that they worship the *same* divine being! the capacity for faith and belief is a human trait that is a gift of the One True God in order for humans to be able to seek and apprehend Him. unfortunately, the objects of this divine gift is not the same across time and cultures. and so, this makes the person of Jesus and His revelation of the Good News and of God all the more significant and indispensable as the articulation and incarnation of the single, pure Truth!
Jesus cannot, therefore, merely be "one of the ways" to God that is co-efficient and co-valid as others; Sacred Scripture has plenty attestations to this. i accept, though, the proposition that believers of other faiths are nonetheless able to receive salvation by the merit of Jesus' redemptive act--as long as they lived their lives according to the dictates of good conscience. it means that a Muslim of good will (or any non-Christian, for that matter) will be able to enter heaven but *not because* of Mohammed (or whoever they believe in) but because of Jesus (Whom, by faith to their good consciences, they actually followed unwittingly--hence, the term "anonymous Christians").
this second point is actually often my beef in conversations about ecumenism and interreligious dialogue. i have no quarrel with the concept and activity ecumenism and interreligious dialogue, per se. i believe it is a crucial part of Christian vocation to bridge gaps and establish human solidarity. but a Catholic must do it as a Catholic! although this seems to be so obvious, sadly it is not. there are times when the nuances i have pointed out are ignored for the sake of catchy, more readily understandable formulations which are, unfortunately, not always fully in keeping with Divine Revelation or Magisterium.
on a final note, though, i think it must be pointed out that charity must temper all forms of dialogue and speech--for, as St. Paul reminds us, to be love-filled is as much important and as much necessary as to be correct. no matter how right we are, we must all the more be unfailing examples of patience, kindness, and charity.
pax et bonum!
No comments:
Post a Comment