3. How is it possible to know God with only the light of human reason? (part 2)

3. How is it possible to know God with only the light of human reason? (part 2) (continuation)

(Comp 3 repetition) Starting from creation, that is from the world and from the human person, through reason alone one can know God with certainty as the origin and end of the universe, as the highest good and as infinite truth and beauty.

“In Brief”

(CCC 47) The Church teaches that the one true God, our Creator and Lord, can be known with certainty from his works, by the natural light of human reason (cf. Vatican Council I, can. 2 § 1: DS 3026).

To deepen and explain

(CCC 33) The human person: with his openness to truth and beauty, his sense of moral goodness, his freedom and the voice of his conscience, with his longings for the infinite and for happiness, man questions himself about God's existence. In all this he discerns signs of his spiritual soul. The soul, the "seed of eternity we bear in ourselves, irreducible to the merely material" (GS 18 § 1; cf. 14 § 2), can have its origin only in God. (CCC 34) The world, and man, attest that they contain within themselves neither their first principle nor their final end, but rather that they participate in Being itself, which alone is without origin or end. Thus, in different ways, man can come to know that there exists a reality which is the first cause and final end of all things, a reality "that everyone calls God" (St. Thomas Aquinas, STh I, 2, 3).

On reflection

(CCC 36) "Our holy mother, the Church, holds and teaches that God, the first principle and last end of all things, can be known with certainty from the created world by the natural light of human reason" (Vatican Council I, Dei Filius 2: DS 3004 cf. 3026; Vatican Council II, Dei Verbum 6). Without this capacity, man would not be able to welcome God's revelation. Man has this capacity because he is created "in the image of God" (Cf. Gen 1:27).

(Next question: Is the light of reason alone sufficient to know the mystery of God?)

3. How is it possible to know God with only the light of human reason? (part 1)

3. How is it possible to know God with only the light of human reason? (part 1)

(Comp 3) Starting from creation, that is from the world and from the human person, through reason alone one can know God with certainty as the origin and end of the universe, as the highest good and as infinite truth and beauty.

“In Brief”

(CCC 46) When he listens to the message of creation and to the voice of conscience, man can arrive at certainty about the existence of God, the cause and the end of everything.

To deepen and explain

(CCC 31) Created in God's image and called to know and love him, the person who seeks God discovers certain ways of coming to know him. These are also called proofs for the existence of God, not in the sense of proofs in the natural sciences, but rather in the sense of "converging and convincing arguments", which allow us to attain certainty about the truth. These "ways" of approaching God from creation have a twofold point of departure: the physical world, and the human person. (CCC 32) The world: starting from movement, becoming, contingency, and the world's order and beauty, one can come to a knowledge of God as the origin and the end of the universe. As St. Paul says of the Gentiles: For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made (Rom 1:19-20; cf. Acts 14:15, 17; 17:27-28; Wis 13:1-9). And St. Augustine issues this challenge: Question the beauty of the earth, question the beauty of the sea, question the beauty of the air distending and diffusing itself, question the beauty of the sky… question all these realities. All respond: "See, we are beautiful." Their beauty is a profession [confessio]. These beauties are subject to change. Who made them if not the Beautiful One [Pulcher] who is not subject to change? (St. Augustine, Sermo 241, 2: PL 38, 1134).

On reflection

(CCC 35) Man's faculties make him capable of coming to a knowledge of the existence of a personal God. But for man to be able to enter into real intimacy with him, God willed both to reveal himself to man, and to give him the grace of being able to welcome this revelation in faith. The proofs of God's existence, however, can predispose one to faith and help one to see that faith is not opposed to reason.

(The question “How is it possible to know God with only the light of human reason?” continues)

2. Why does man have a desire for God?

2. Why does man have a desire for God?

(Comp 2) God himself, in creating man in his own image, has written upon his heart the desire to see him. Even if this desire is often ignored, God never ceases to draw man to himself because only in God will he find and live the fullness of truth and happiness for which he never stops searching. By nature and by vocation, therefore, man is a religious being, capable of entering into communion with God. This intimate and vital bond with God confers on man his fundamental dignity.

“In Brief”

(CCC 44) Man is by nature and vocation a religious being. Coming from God, going toward God, man lives a fully human life only if he freely lives by his bond with God. (CCC 45) Man is made to live in communion with God in whom he finds happiness: When I am completely united to you, there will be no more sorrow or trials; entirely full of you, my life will be complete (St. Augustine, Conf. 10, 28, 39: PL 32, 795).

To deepen and explain

(CCC 27) The desire for God is written in the human heart, because man is created by God and for God; and God never ceases to draw man to himself. Only in God will he find the truth and happiness he never stops searching for: The dignity of man rests above all on the fact that he is called to communion with God. This invitation to converse with God is addressed to man as soon as he comes into being. For if man exists it is because God has created him through love, and through love continues to hold him in existence. He cannot live fully according to truth unless he freely acknowledges that love and entrusts himself to his creator (Vatican Council II, GS 19 § 1). (CCC 28) In many ways, throughout history down to the present day, men have given expression to their quest for God in their religious beliefs and behaviour: in their prayers, sacrifices, rituals, meditations, and so forth. These forms of religious expression, despite the ambiguities they often bring with them, are so universal that one may well call man a religious being: From one ancestor (God) made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him - though indeed he is not far from each one of us. For "in him we live and move and have our being" (Acts 17:26-28).

On reflection

(CCC 29) But this "intimate and vital bond of man to God" (GS 19,1) can be forgotten, overlooked, or even explicitly rejected by man (GS 19 § 1). Such attitudes can have different causes: revolt against evil in the world; religious ignorance or indifference; the cares and riches of this world; the scandal of bad example on the part of believers; currents of thought hostile to religion; finally, that attitude of sinful man which makes him hide from God out of fear and flee his call (Cf. GS 19-21; Mt 13:22; Gen 3:8-10; Jon 1:3). (CCC 30) "Let the hearts of those who seek the LORD rejoice" (Ps 105:3). Although man can forget God or reject him, He never ceases to call every man to seek him, so as to find life and happiness. But this search for God demands of man every effort of intellect, a sound will, "an upright heart", as well as the witness of others who teach him to seek God. You are great, O Lord, and greatly to be praised: great is your power and your wisdom is without measure. And man, so small a part of your creation, wants to praise you: this man, though clothed with mortality and bearing the evidence of sin and the proof that you withstand the proud. Despite everything, man, though but a small a part of your creation, wants to praise you. You yourself encourage him to delight in your praise, for you have made us for yourself, and our heart is restless until it rests in you (St. Augustine, Conf. 1, 1, 1: PL 32, 659-661).

(Next question: How is it possible to know God with only the light of human reason?)

1. What is the plan of God for man?

Compendium of the CCC explained through CCC

1. What is the plan of God for man?

(Comp 1) God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. In the fullness of time, God the Father sent his Son as the Redeemer and Savior of mankind, fallen into sin, thus calling all into his Church and, through the work of the Holy Spirit, making them adopted children and heirs of his eternal happiness.

“In Brief”

(CCC 68) By love, God has revealed himself and given himself to man. He has thus provided the definitive, superabundant answer to the questions that man asks himself about the meaning and purpose of his life.

To deepen and explain

(CCC 1) God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Saviour. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life. (CCC 2) So that this call should resound throughout the world, Christ sent forth the apostles he had chosen, commissioning them to proclaim the gospel: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age." (Mt 28:19-20) Strengthened by this mission, the apostles "went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it." (Mk 16:20).

On reflection

(CCC 3) Those who with God's help have welcomed Christ's call and freely responded to it are urged on by love of Christ to proclaim the Good News everywhere in the world. This treasure, received from the apostles, has been faithfully guarded by their successors. All Christ's faithful are called to hand it on from generation to generation, by professing the faith, by living it in fraternal sharing, and by celebrating it in liturgy and prayer (Acts 2:42).

(Next question: Why does man have a desire for God?)

“Problems of Faith – Questions and Answers”

Dear visitors, our commentary of the “New Testament” and of “Chosen Pages of the Old Testament” has come to end.

Now we offer you a new text:

“Problems of Faith – Questions and Answers”

We take the “598 questions” of the “Compendium” of “Catechism of the Catholic Curch” as “Problems of Faith” to which we “answer” with the “2865 propositions” of the “Catechism of the Catholic Curch”.

In every new post you'll find four parts:

1) “Questions and answers”, taken from the “Compendium of the Catechism of the Catholic Curch”.

2) “In Brief”, concise answers taken from the propositions “In Brief” of the “Catechism of the Catholic Curch”.

3) “Studies in detail”, some deeper and detailed propositions taken from the “Catechism of the Catholic Curch”.

4) “Spiritual considerations”, presenting some propositions of the “Catechism of the Catholic Curch” chosen from the ones more suitable for meditation, contemplation and prayer.

You can read them following their normal order in the post, or starting from the part of the post you prefer. You may also download the text, freely and free of any charge.

We wish you an enjoyable and useful reading. God bless you.

Fr. Gualberto Gismondi ofm.

Mal 3, 19 The day is coming, blazing like an oven

(Mal 3, 19) The day is coming, blazing like an oven

[19] For lo, the day is coming, blazing like an oven, when all the proud and all evildoers will be stubble, And the day that is coming will set them on fire, leaving them neither root nor branch, says the LORD of hosts.

(CCC 678) Following in the steps of the prophets and John the Baptist, Jesus announced the judgement of the Last Day in his preaching (cf. Dan 7:10; Joel 3-4; Mal 3:19; Mt 3:7-12). Then will the conduct of each one and the secrets of hearts be brought to light (cf. Mk 12:38-40; Lk 12:1-3; Jn 3:20-21; Rom 2:16; 1 Cor 4:5). Then will the culpable unbelief that counted the offer of God's grace as nothing be condemned (cf. Mt 11:20-24; 12:41-42). Our attitude to our neighbour will disclose acceptance or refusal of grace and divine love (cf. Mt 5:22; 7:1-5). On the Last Day Jesus will say: "Truly I say to you, as you did it to one of the least of these my brethren, you did it to me" (Mt 25:40). (CCC 679) Christ is Lord of eternal life. Full right to pass definitive judgment on the works and hearts of men belongs to him as redeemer of the world. He "acquired" this right by his cross. The Father has given "all judgement to the Son" (Jn 5:22; cf. 5:27; Mt 25:31; Acts 10:42; 17:31; 2 Tim 4:1). Yet the Son did not come to judge, but to save and to give the life he has in himself (Cf. Jn 3:17; 5:26). By rejecting grace in this life, one already judges oneself, receives according to one's works, and can even condemn oneself for all eternity by rejecting the Spirit of love (Cf. Jn 3:18; 12:48; Mt 12:32; 1 Cor 3:12-15; Heb 6:4-6; 10:26-31).

Mal 2, 16-17 I hate divorce, says the LORD

(Mal 2, 16-17) I hate divorce, says the LORD

[16] For I hate divorce, says the LORD, the God of Israel, And covering one's garment with injustice, says the LORD of hosts; You must then safeguard life that is your own, and not break faith. [17] You have wearied the LORD with your words, yet you say, "How have we wearied him?" By your saying, "Every evildoer is good in the sight of the LORD, And he is pleased with him"; or else, "Where is the just God?"

(CCC 1614) In his preaching Jesus unequivocally taught the original meaning of the union of man and woman as the Creator willed it from the beginning: permission given by Moses to divorce one's wife was a concession to the hardness of hearts (Cf. Mt 19:8). The matrimonial union of man and woman is indissoluble: God himself has determined it "what therefore God has joined together, let no man put asunder" (Mt 19:6).