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faith is not' EVER AGAINST REASON
Faith and reason: that sun in the night
The two measures of the inaugural International Conference on God recently promoted by CEI have proposed a crucial theme. Cardinal Ruini and the philosopher Robert Spaemann have indeed confirmed the feasibility of developing rational proofs of the existence of God deciding to initiate the conference with this speech is very important also to the Catholic world, for many believers fall into fideism, which denies the contribution of philosophy to faith, considering it unnecessary or even harmful, and faith rests only on an inner feeling and the Bible.
In reality, the ability of reason to come to God is already established by the Bible itself. A passage from the Letter to the Romans (I, 19-21), mentioned more than once at the conference: "What can be known of God is manifest to men [...]. In fact [...] its invisible may be covered with the intellect in the things that are made. " And the Epistle of Peter (1 Pt, 3, 15) calls for promoting Christianity in fact also by reason: "Sanctify Christ as Lord in your hearts, always ready to answer whoever asks you the reason for the hope that is in you '.
Even on the basis of these steps the Church has often spoken about the possibility of affirming God with reason. For example, in the encyclical Fides et Ratio (§ 24, 36 and 53), where he also criticized John Paul II (in § 55) the "dangerous introspection on fideism, which does not recognize the importance of knowledge rational and philosophical discourse for the understanding of faith, indeed for the very possibility of belief in God. "But we could also cite many actions of Benedict XVI. Similarly, Cardinal Bagnasco stressed at the conference that" unfortunately [...] and sentimentality emotivism [...] end up endorsing the widespread view that religion and reason belong to two worlds, if not opposed, at least incommunicable. "
However, philosophy can bring to the faith at least two valuable contributions.
First, the philosophical proofs the existence of God can be suggested to those who are not already a Christian, the atheist can lead to the conviction of the existence of God and may also lead to the threshold of the non-Christian faith in the Christian God. In fact, Christians become significant both because they receive directly from God or the faith of some people who also testifies, or even, at times, because they are convinced by the arguments. For example, s. Augustine was converted by a s. Ambrose and reading the speeches of the Neoplatonic philosophers, s. Edith Stein came to Christianity by reading s. Teresa and thanks to the philosophy of St. Thomas, Janne Haaland Matlary - formerly deputy minister of Norway, who was an agnostic (and at times atheist) - came to Catholicism through his philosophy.
Moreover, philosophy can help even those who is already a believer: even the greatest saints have gone through periods in which no inner feeling they confirmed the existence of God, as was the case with Mother Teresa of Calcutta. It is the "night of the soul," to use the expression of s. John of the Cross. In such moments, the philosophy, which can prove the existence of God as well as some aspects of his nature (omnipotence, wisdom, justice, providence, etc..) Can help us remain convinced that God exists, to recognize it even when it thickens the dark. James Samek
Lodovici
Faith and reason: that sun in the night
The two measures of the inaugural International Conference on God recently promoted by CEI have proposed a crucial theme. Cardinal Ruini and the philosopher Robert Spaemann have indeed confirmed the feasibility of developing rational proofs of the existence of God deciding to initiate the conference with this speech is very important also to the Catholic world, for many believers fall into fideism, which denies the contribution of philosophy to faith, considering it unnecessary or even harmful, and faith rests only on an inner feeling and the Bible.
In reality, the ability of reason to come to God is already established by the Bible itself. A passage from the Letter to the Romans (I, 19-21), mentioned more than once at the conference: "What can be known of God is manifest to men [...]. In fact [...] its invisible may be covered with the intellect in the things that are made. " And the Epistle of Peter (1 Pt, 3, 15) calls for promoting Christianity in fact also by reason: "Sanctify Christ as Lord in your hearts, always ready to answer whoever asks you the reason for the hope that is in you '.
Even on the basis of these steps the Church has often spoken about the possibility of affirming God with reason. For example, in the encyclical Fides et Ratio (§ 24, 36 and 53), where he also criticized John Paul II (in § 55) the "dangerous introspection on fideism, which does not recognize the importance of knowledge rational and philosophical discourse for the understanding of faith, indeed for the very possibility of belief in God. "But we could also cite many actions of Benedict XVI. Similarly, Cardinal Bagnasco stressed at the conference that" unfortunately [...] and sentimentality emotivism [...] end up endorsing the widespread view that religion and reason belong to two worlds, if not opposed, at least incommunicable. "
However, philosophy can bring to the faith at least two valuable contributions.
First, the philosophical proofs the existence of God can be suggested to those who are not already a Christian, the atheist can lead to the conviction of the existence of God and may also lead to the threshold of the non-Christian faith in the Christian God. In fact, Christians become significant both because they receive directly from God or the faith of some people who also testifies, or even, at times, because they are convinced by the arguments. For example, s. Augustine was converted by a s. Ambrose and reading the speeches of the Neoplatonic philosophers, s. Edith Stein came to Christianity by reading s. Teresa and thanks to the philosophy of St. Thomas, Janne Haaland Matlary - formerly deputy minister of Norway, who was an agnostic (and at times atheist) - came to Catholicism through his philosophy.
Moreover, philosophy can help even those who is already a believer: even the greatest saints have gone through periods in which no inner feeling they confirmed the existence of God, as was the case with Mother Teresa of Calcutta. It is the "night of the soul," to use the expression of s. John of the Cross. In such moments, the philosophy, which can prove the existence of God as well as some aspects of his nature (omnipotence, wisdom, justice, providence, etc..) Can help us remain convinced that God exists, to recognize it even when it thickens the dark. James Samek
Lodovici
Tuesday, December 15, 2009
Dick In Toilet Paper Roll
DON BOSCO STATISTICS 800
Don Bosco, "statesman" of the Risorgimento
The goal is that Don Bosco was placed since 1846 explains: "Endeavour to make good citizens in this land, then one day they might be worthy inhabitants of heaven. " He did not disown his choice even when the "good citizen" of the Kingdom of Sardinia became the Kingdom of Italy in a hostile to the Church: "As I professed affection for the Catholic priest and head of the Catholic Religion, I have always shown affectionate the Government, for the subjects of which I have always dedicated my fortune and the weak forces and the life. " In addition, its soothing pastoral strategy - "love of work, frequency of the Sacraments, with respect to any authorities and escape from bad companions" - could not be impeded by city governments and state apparatuses, they were worried by the social order of the time. Having overcome the political and religious turmoil of the 1848-1849 biennium with a refusal to join any political party and decided to stand in defense of religion, Don Bosco resumed his social and educational policy, always supported by the leaders of the state as "meritorious work religion and society ", just as were hotly contested by approving laws which initiated the modernization of the country's secular state and its divergence from the Church.
In the fifties, does not strongly support nor oppose the policy innovation directly and publicly - in fact trying jointly with Cavour brothers to solve the case of the archbishop of Turin - the priest avoid excessive harassment and continued to be on good terms with many government officials and ministers, who responded to his appeals for subsidies and clothing and, especially the orphans entrusted. Good relationships are cracked in the early stages of the Unification of Italy. In May-June 1860 - six months after the founding of the Salesian Society - Don Bosco suffered a tough police investigation for suspected political relations with the Holy See and a thorough inspection school for alleged failure to comply with new law school.
vigorous protest with the respective ministers, past brightly the crisis and continued with increasing credit his work as an educator, manager of schools and workshops, advertising, church builder, indeed widened its range out of Turin with the acceptance of new colleges. No one - in the decade that saw sharpening for the Christian conscience "Roman Question" - Don Bosco was unaware of the allegiance of the political line of the Holy See, the politicians did not agree with him when he stated the need, however, not absolute, the Papal States for the independence of the pope, they sensed that the connotations of 'honest citizen' who publicly claimed to be the Don Bosco was not the same as "good citizen "of" their "Kingdom of Italy. But despite these more conservative tendencies that democratic, more egalitarian that paternalistic, more clerical and lay, perhaps because they were involved and he promoted during the years 1865-1875 several attempts at ecclesiastical policy with a view to solving two problems disturbed the political and religious conscience of citizens: the appointment of bishops on the premises, which were free for political reasons and to achieve their part of the so-called "temporality."
In this very private mediation work of Don Bosco was able to be appreciated by the various Cavour and Rattazzi, Ricasoli, Menabrea, Lanza, Vigliotti, Minghetti, Cambray Digny ... At the very Catholic wife dared to ask the latter to inquire about the possibility that the Italian government would be represented at the Vatican! Willing to years of negotiations, only partially successful, remained the generous efforts of Don Bosco - up and down in Turin, Florence and Rome - in the name of the supreme principle of 'lex Supreme animarum salus', it was loaned to realistically combine the skills and responsibilities of both parties. Within seconds the seventies, forgotten dreams of restoration of the Kingdom papal stopped waiting for divine punishment on the "enemies of the Church 'and the old Left in power, the more secular and anticlerical right, largely composed of Masons, Don Bosco had no opportunity to intervene in the sphere of ecclesiastical politics, but did not give to have contact. In 1878 he received personally by the Minister Crispi assurance that the government would give full freedom to the Church to proceed with the conclave.
With the same Sicilian statesman discussed methods of education, juvenile prisons and sent him a memorandum based on the principles of his famous quotation system, but adopted by secular educational institutions. Always work for the same purpose: "I tend to bode well for the morality and reduce the number of urchins, which left to themselves they run great danger of going to populate the prisons. Educate them, into jobs, provide the means, and where necessary, also hospitalized, save nothing to prevent them from ruin, even make good Christians and honest citizens, these works, I say, can not be met, rather they want from any government, any politics. " In 1900, the famous criminologist Cesare Lombroso to prove him right: "The Salesian institutes represent an enormous effort and ingeniously organized to prevent crime, the only fact that is made in Italy."
Francesco Motto, director of the Salesian Historical
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Don Bosco, "statesman" of the Risorgimento
The goal is that Don Bosco was placed since 1846 explains: "Endeavour to make good citizens in this land, then one day they might be worthy inhabitants of heaven. " He did not disown his choice even when the "good citizen" of the Kingdom of Sardinia became the Kingdom of Italy in a hostile to the Church: "As I professed affection for the Catholic priest and head of the Catholic Religion, I have always shown affectionate the Government, for the subjects of which I have always dedicated my fortune and the weak forces and the life. " In addition, its soothing pastoral strategy - "love of work, frequency of the Sacraments, with respect to any authorities and escape from bad companions" - could not be impeded by city governments and state apparatuses, they were worried by the social order of the time. Having overcome the political and religious turmoil of the 1848-1849 biennium with a refusal to join any political party and decided to stand in defense of religion, Don Bosco resumed his social and educational policy, always supported by the leaders of the state as "meritorious work religion and society ", just as were hotly contested by approving laws which initiated the modernization of the country's secular state and its divergence from the Church.
In the fifties, does not strongly support nor oppose the policy innovation directly and publicly - in fact trying jointly with Cavour brothers to solve the case of the archbishop of Turin - the priest avoid excessive harassment and continued to be on good terms with many government officials and ministers, who responded to his appeals for subsidies and clothing and, especially the orphans entrusted. Good relationships are cracked in the early stages of the Unification of Italy. In May-June 1860 - six months after the founding of the Salesian Society - Don Bosco suffered a tough police investigation for suspected political relations with the Holy See and a thorough inspection school for alleged failure to comply with new law school.
vigorous protest with the respective ministers, past brightly the crisis and continued with increasing credit his work as an educator, manager of schools and workshops, advertising, church builder, indeed widened its range out of Turin with the acceptance of new colleges. No one - in the decade that saw sharpening for the Christian conscience "Roman Question" - Don Bosco was unaware of the allegiance of the political line of the Holy See, the politicians did not agree with him when he stated the need, however, not absolute, the Papal States for the independence of the pope, they sensed that the connotations of 'honest citizen' who publicly claimed to be the Don Bosco was not the same as "good citizen "of" their "Kingdom of Italy. But despite these more conservative tendencies that democratic, more egalitarian that paternalistic, more clerical and lay, perhaps because they were involved and he promoted during the years 1865-1875 several attempts at ecclesiastical policy with a view to solving two problems disturbed the political and religious conscience of citizens: the appointment of bishops on the premises, which were free for political reasons and to achieve their part of the so-called "temporality."
In this very private mediation work of Don Bosco was able to be appreciated by the various Cavour and Rattazzi, Ricasoli, Menabrea, Lanza, Vigliotti, Minghetti, Cambray Digny ... At the very Catholic wife dared to ask the latter to inquire about the possibility that the Italian government would be represented at the Vatican! Willing to years of negotiations, only partially successful, remained the generous efforts of Don Bosco - up and down in Turin, Florence and Rome - in the name of the supreme principle of 'lex Supreme animarum salus', it was loaned to realistically combine the skills and responsibilities of both parties. Within seconds the seventies, forgotten dreams of restoration of the Kingdom papal stopped waiting for divine punishment on the "enemies of the Church 'and the old Left in power, the more secular and anticlerical right, largely composed of Masons, Don Bosco had no opportunity to intervene in the sphere of ecclesiastical politics, but did not give to have contact. In 1878 he received personally by the Minister Crispi assurance that the government would give full freedom to the Church to proceed with the conclave.
With the same Sicilian statesman discussed methods of education, juvenile prisons and sent him a memorandum based on the principles of his famous quotation system, but adopted by secular educational institutions. Always work for the same purpose: "I tend to bode well for the morality and reduce the number of urchins, which left to themselves they run great danger of going to populate the prisons. Educate them, into jobs, provide the means, and where necessary, also hospitalized, save nothing to prevent them from ruin, even make good Christians and honest citizens, these works, I say, can not be met, rather they want from any government, any politics. " In 1900, the famous criminologist Cesare Lombroso to prove him right: "The Salesian institutes represent an enormous effort and ingeniously organized to prevent crime, the only fact that is made in Italy."
Francesco Motto, director of the Salesian Historical
related articles
We parents and children
■ ■ ■ Places infinite
Popotus
■ Nonprofit
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