1

Jesus of history, Christ of faith: one Christ Jesus.

Michael Quinlan*

Truth?” said Pilate. “What is that?”1

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

Testament is its emphasis on truth7 and on Jesus being the truth.8

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

be the subject of investigation by the application of historical method10,

archeology11, psychology12, medicine13 and other academic disciplines.

* 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-

11 (on grace) eg. John 1:14; John 1:17; Romans 3:23-25

3 Wisdom 2:1,12-22; James 3:17, Ecclesiastes 8:1, Proverbs 21:20, Proverbs 2: 12
4 See eg. 1 Thessalonians 5:21
5 See eg. 1 Peter 3:15; Colossians 4:6
6 See eg. Psalm 19:1-4; Romans 1:20, Psalm 3: 3-4; 6; Psalm 92:4-5.
7 See eg. Proverbs 22: 21; 1 Timothy 2:4 and 3:15; 2 Timothy 2:19 and 2:25; John

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10 Reference to Biblical and extra-Biblical historical documents about the persons,

places and events described, or predicted about 05 by Christ, in relation to Jewish

Electronic copy available at: https://ssrn.com/abstract=2946625

 2

The Church founded by Christ14, the Catholic Church, also places great

emphasis on reason15 and truth16 and has a long history of engagement17

considering and benefitting from a relationship between philosophy (an

attempt by rational and reasoned consideration to answer questions of life’s

meaning including the identification of principles underlying knowledge and

being18) and theology (the exploration of the content and implications of

divine revelation19). This paper seeks to explain the Catholic view of the

relationship between philosophy and theology and to demonstrate their

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

in a Catholic context means the theology of the faith of that Church.

Electronic copy available at: https://ssrn.com/abstract=2946625

 3

integration with each other. To do so the paper examines why philosophy

and theology work, how they relate to each other in Catholic thought and

how that relationship can be reconciled with the Magisterium. It concludes

with a consideration of the present need for a relationship between

philosophy and theology.

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

hence have an awareness of pleasure and pain.23 As a consequence “when

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

engage in philosophical thought26 asking such fundamental questions as:

“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

Torchia, J. ibid. p.134.

22 Winch, Peter. “Understanding a Primitive Society” in Religion and Understanding,

Basil Blackwell, 1967. p. 39

23 O’Hear, Anthony. Beyond Evolution: Human Nature and the limits of evolutions

explanations, Oxford, 1999 p. 177.

24 Ibid p. 39
25 Fides et Ratio para. 27
26 MacIntyre op. cit. p. 193; Nussbaum, Martha. Cultivating Humanity: a classical

defence of reform in liberal education. Harvard University Press, 1998. Chapter 1 p.

3.
27 Fides et Ratio paras. 1-5. Indeed Vico posits that all nations throughout time

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:
 4

emphasized that philosophical inquiry should therefore not be limited to the

philosophical tradition of any one culture28.

Such an approach is really dictated by the Church’s appreciation of the

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

The application of rational thought to these fundamental questions can

result in considerable progress towards the truth and those branches of

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.

In this there is an accord with Winch’s observation that: “What we learn by

studying other cultures are not merely possibilities of different ways of doing
things, other techniques. More importantly we may learn different possibilities of
making sense of human life, different ideas about the possible importance that the
carrying out of certain activities may take on for a man, trying to contemplate the
sense of his life as a whole.” Winch op. cit. p. 37.
29 As Pope Benedict XVI recently put it: “… the moral nature of human action is not

an extrinsic or optional value, nor is it a prerogative only of Christians and believer;

rather; it unites all mankind”: Benedict XVI, Pope “Speech to the Pontificial Academy
of Life” (26 February 2011) reported as, “Holy Father Receives the Pontifical
Academy for Life” Vatican Information Service N. 39. 28 February 2011. There is
also Biblical support for the natural law: Rom 2:14-15 (on gentiles’ “innate sense”
of the “effect on the law engraved on their own hearts, to which their conscience
bears witness…”)
30 Dei Filius Chapter 2, quoted in MacIntyre, Alasdair. God, philosophy, university.

Rowman & Littlefied p. 151.

31 Dulles op. cit p. 305
 5

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

separation to be strengthened and supported.34 It is clear that the Church

continues to value that distinction, so philosophers are to apply their own

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

one philosophy to another36 he clearly endorses Thomistic philosophy.37

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;

Ramsay, H “The Philosophical Significance of Fides et Ratio” (TPSOFER)

Philippinian Sacra Vol. XXX No. 100 (Jan-Ap. 1999) p. 84
34 Fides et Ratio para. 75; see Ramsay TPSOFER p. 81; see MacIntyre op. cit. p. 179.

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

philosophy remains a separate and essential requirement for the education of

Catholic priests and theologians: Decree on the Reform of Ecclesiastial Studies of
Philosophy para. 34; see also discussion of Fides et Ratio in MacIntyre, Alasdair. God,
Philosophy, Universities op. cit. p. 168.
36 Fides et Ratio para. 49; see Ramsay TPSOFER p. 84
37 Fides et Ratio para. 78; see Ramsay TPSOFER p. 86; see MacIntyre op. cit. p. 192

and MacIntyre, The Tasks of Philosophy. op. cit. p. 197.

38 Dogmatic Constitution on Divine Revelation Dei Verbum 2 quoted in Fides et Ratio

para. 10
 6

not mean that the Church has no further need for philosophy39. Whilst

revelation provides many answers to philosophical and theological

questions it also raises new questions which warrant philosophical

consideration.

As mentioned at the outset, Christ emphasized that He is and that He

brought the truth and the Catholic Church founded by Him similarly holds

that it is the bastion of truth40. Theology works because reason naturally

seeks the truth and revelation is the truth.41 This also explains how the

answers provided by reason to philosophers seeking the truth should be

complementary to and not in conflict with the answers provided by faith

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

derived solely by the use of reason without faith and relevation43.

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

revelation: 1 Corinthians: 17-31.

As Pope Benedict XVI put it on 10 April 2011 in discussing the reality of death and
of the resurrection: “in fact death represents for us a wall we are unable to see
over; even though our hearts reach out beyond, and even though we cannot know
 7

According to Catholic theology by reason of the fall human beings are in a

sinful condition which makes the complete operation of reason and full

access to the whole natural law difficult.44

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

it to be at variance to a “clearly authoritarian” approach to dissent in the

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

purely subjective values or truth.47 Where philosophers come to conclusions

which are incompatible with revelation and the Catholic faith which is the

truth the Magisterium is obliged to point this out.48

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,

University op. cit. p. 183.

45 Donum Ventatis para. 16. op. cit.
46 Vardy asserts that: “… the open-minded message of the encyclical, with its

emphasis on the autonomy of philosophy, is at variance with a policy from Rome

that discourages dissent and, for instance, bans discussion of the possibility of
women priests or a moderated stance towards homosexuality. The rhetoric of the
encyclical is wonderful; the practice is clearly authoritarian.”: Vardy, P. op. cit. p.
82-83. A somewhat different perspective to Avery Dulles who sees official Catholic
teaching “not as a burden rather as a help and a guide: Dulles, Avery op. cit. p. 313.
47 Veritatis Splendor p. 35-42; Ramsay, H, op. cit p. 81-82
48 Fides et Ratio para. 49-63; also see discussion of Fides et Ratio in MacIntyre,

Alasdair. God, Philosophy, Universities. op. cit. p. 170 and 182.

 8

Unlike other faiths where truth claims rest solely on textual analysis,49

Catholicism’s truth claims extend via revelation to the sacred tradition, the

Church50 and the Pope as successor to St. Peter.51

Philosophy can provide reasoning for a single authority being necessary to

guide God’s Church on Earth, and Newman provided a rational justification

for same52 as did the Final Report of the Anglican-Roman Catholic

International Commission.53 However, philosophy cannot over-ride 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

need to be honest about its reliance on reason, reason, if it is to achieve its

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,

Clarenden Press, 1967) p. 219-220 quoted in Haldane, John. Faithful Reason-Essays

Catholic and Philosophical p. 62
53 London: Catholic Truth Society/SPCK, 1982, Authority in the Church 2. para 6-9,

p. 83-85 quoted by Haldane, J. ibid p. 59.

54 Ramsay, H. TPSOFER op. cit. p. 79
55 Sokolowski, Robert (Msgn) “Faith and the Intellectual Life” ANNALS

AUSTRALASIA Vol. 122 No. 2, March 2011 p. 44

 9

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.

Reason can be called in aid to differentiate between the truth claims of

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

Some philosophers caste doubt on or reject the concept of objective truth.

Whilst the Church encourages and recognizes the symbiotic relationship

between philosophy and theology that relationship breaks down completely

where the ‘philosophy’ rejects truth as a knowable concept.59 Those

‘philosophies’ which hold that there is no such thing as truth, which no

longer seek answers to the genuine puzzles of human existence or which

have abandoned such core principles as teleology and natural causality, non

contradiction, an understanding of the person being free and intelligent and

the moral norms, have really ceased to be relevant, if not to the World

56 Ascombe, GEM. Faith in a hard ground-essays on religion, philosophy and ethics. St

Andrews, 2008 p. 19.
57 See footnote 10 above. Historical analysis of the truth claims of at least some

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
 10

outside their specialized field of study, then at least to Catholic theology60.

The Church is therefore critical of some modern schools of philosophy such

as eclecticism, historicism, scientism, pragmatism, nihilism, rationalism,

fideism, relativism and post-modernism61. This criticism of arrogant wisdom

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

reason guides behavior. For example, in the Greco-Roman World, abortion

and infanticide were widely practiced.63 In Fides et Ratio Pope John Paul II

particularly criticized the mistaken philosophies of the West. MacIntyre

argues that the Pope does not go far enough to criticize social and cultural

issues as problems deeper than philosophical issues64. He correctly points

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

of everyday life as well as a pragmatism and a nominalism of the

philosophers.” 65 The modern Western World, particularly in Europe, is in a

serious decline in consciousness of the divine and Christian, particularly

Catholic, religion finds itself increasingly marginalized from public

60 Fides et Ratio para. 80-99; See MacIntyre op. cit. p. 181.

61 Fides et Ratio p. 55, 66, 71, 82, 85-91; see discussion in MacIntyre, The Tasks of
Philosophy p. 197. See Fisher, A OP, Ramsay, H “Introduction” xviii and Ramsay op.
cit. p. 136 and Ramsay op. cit. TPSOFER p. 82
62 See eg. 1 Corinthians; Isaiah 29: 14-15.
63 Evangelium vitae pg 41 para 61.
64 MacIntyre The Tasks of Philosophy p. 193 ff.
65 ibil p. 195.
 11

discourse66. “In addition to its many benefits; rapid technological

advancement, rampant consumerism, and a nihilistic ideology with an

exaggerated focus on the individual at the expense of the community and

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

of reason alone,”68 and actively discourages questioning of the norms of the

dominant culture69. An example of the consequences of this juxtaposition is

the fact that despite advances in scientific research on the human embryo

which give “a valuable indication for discerning by the use of reason a

personal presence at the moment of the first appearance of a human life:

how could a human individual not be a human person?”70

Today in the Western World the evidence of such reason is largely brushed

aside. The Western World does not value reasoned argument against such

conduct as “today, in many people’s consciences, the perception of its

gravity has become progressively obscured.”71 Rather than valuing a

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.
 12

virtuous, morally upright or principled life “the prevailing tendency is to

value life only to the extent that it brings pleasure and well-being.”72

In that environment there is a clear and pressing need for philosophy to

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

be able to articulate in ordinary language both the logical foundations for

such ethical principals and the philosophical explanations for the existence

and attributes of God. Similarly there is an urgent need for theology to

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

confined to rarified arguments in the closeted halls of academia74. It has a

pressing role to play in the modern World to stem the tide of the new

atheism, of morality determined by the majority Zeitgeist75 and to re-

acquaint Western civilization with Christian values and, in combination with

theology, with Christ 76. In other parts of the World where religiosity and

popular piety remain culturally significant, that role may be quite

different.77 Clearly the distinct fields of philosophy and theology must play

72 Evangelium vitae para 59.

73 See Fides et Ratio para. 104
74 As Alasdair MacIntyre correctly points it presently is: MacIntyre, Alasdair God,

Philosophy, Universities Rowman & Littlefield, 2009 p. 17-18.

75 Which Richard DawKins falsely describes as a “moral Zeitgeist” in The God

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.

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 14

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