The Church – since Pope John XXIII decided to respond to the expectations of masonry and to mix it with the planet – is simply a reflection of the same spiritual diseases that are in the secular reality. The planet has already lost its head in its classical, aristocratic, concept a fewer centuries ago. What is sadder, in the Church – after the removal of the Tomistic formation from the seminars – was the confusion affecting the very essence of human nature and divine matters. Is faith—the traditional, unchanging in its essence—the last hotel of our salvation, through which we can usage our minds again?
Much has been written about the relation of religion and reason. In short, God created man in a state of first perfection and immediately elevated him to supernatural dignity. Then man functioned in perfect harmony between the component created (reasonable psychophysical being) and the supernatural (grace and ability to read God's will). But erstwhile man desired to be equal to God and committed the first sin, he lost favour and entered the way of degradation of his own nature. In a sense, our cognitive powers have besides divided up. As Catholic apologetics teach, on the 1 hand, we have preserved the drowsy remnants from generation to generation primary revelationsand on the another hand – reason as a power of the soul capable of knowing within the outlined framework.
There is simply a concept according to which Divine Providence led these 2 separate parts separately. On the 1 hand, giving the people a erstwhile chosen revelation, and on the other, encouraging the Greeks to discover the fact about the human nature and the truths ruling the world. Then these 2 parallel perspectives began to merge again after the birth of Christ and the foundation of the Church.
I met with the opinion that Aristotle was the last of the people who knew everything, that is, they had the full cognition of the planet known to man. The full strategy that he built was based solely on the natural ability of human reason to know reality – up to the eventual limits, and thus to draw from the reflection of the nature of the necessity of any first "mover" (in our language – God the Creator). This is the point where revelation is needed to learn more.
What's the point if we have faith?
Since Aristotle has exhausted the scope of natural cognition of human nature and human relations (social, state) what can religion bring to intellectual life? Apart from the specified question of refinement of our knowledge, enriching it with questions of supernatural virtues and arranging certain issues (understanding first sin and its applicable effects, which is the most reliable basis for cognitive and political realism), we must consider at what point in past we are.
Tomasz Terlikowski in a debate with Paweł Chmielewski at Bogdan Rymanowski argued that the Church had moved distant from the planet due to the fact that it developed fresh philosophies. But what is new, which the sophitists had not invented before, and then heretics, denominationists, and heretics again, to the ideologists of masonry and enlightenment? You have nothing fresh under the sun, as the sage claimed, but that at the wit of reason the alleged Enlighteners invented a stream called rationalism, which actually plunged the human head into the darkness of subjectivism and any, discretional explanation of the world, which does not see the fact and the nature of things.
The first sin itself led to a "slash" and a certain dysfunction of the soul. Therefore, since disorderly passions, lusts, and feelings obscure the operation of reason, it takes any moral (ascetic) stimulus to lead intellectual life. They knew this already, and so – on a natural level – formulated the concept of virtue and developed the discipline of good life. From the position of faith, God's grace not only introduces supernatural virtues, but even natural works – due to their intention – gives value worthy of eternal life. Finally, through the sacraments, it helps the process of striving for perfection, which becomes more efficient and deepened, and sometimes even faster.
Reason led the ancients to believe of the moral condition of human life. Under present conditions, an act of will leading to conversion puts man in the face of God's goodness, and regret for sins (required in the confessional) is realized due to God's goodness and love for man. This clearly opens us to a moral perspective, while this helps to remove disorder standing in the way of utilizing reason. That's how we get to the same goal, though another way. In the end, thanks to the merit of the Passion of Jesus as a fresh Adam, we gain the chance to rebuild this perfection which the Creator provided for the first Adam and his companion Eve.
About how reason without religion easy falls into error, Father Adolphe Tanquerey aptly writes in A outline of ascetic and mystical theology. The French Dominican and tomist indicates that reason is as capable as possible to know, but encounters countless obstacles due to its "demeanor weaknesses". We read: Instead of turning willingly to God and to God’s things, alternatively of ascending from creatures to the Creator, reason is inclined to plunge into the survey of created things without seeking their first cause. Similarly, focusing on “what pleases curiosity”, we lose sight of the intent of our lives.
A sect of Scientists engulfs the earth
This telegraphic abbreviation leads us through the historical birth of Christ to all individual birth of the boy of God in us through sanctifying grace. At the same time, we come to a minute in the past of salvation, in which the fact becomes not only the fall of faith, but besides the natural one. We fall into specified a far-reaching subjectivism that we question ourselves even Reasonable ability to know objectively, and we consider "certain" only that cognition which experimental sciences confirm (I would describe it as a kind of universal Scientistic sectarianism). The problem, however, is that these teachings have a workshop covering only matter, while the most crucial life processes take place within us on the level of the soul, i.e. on an intangible level. The foundation sin of today's worldview (broken to our children's heads in schools!) is the negation of the soul and of all that is immaterial, though all reasonable individual is able to find the existence of the soul due to the fact that he sees the symptoms of its activities.
We are told (and our children!) that the brain is the center of thought. Nothing more wrong. We are a psychophysical unity in which the brain is simply a essential condition for functioning, as is the full body, but is neither a origin of thought nor any kind of "overriding body" towards the full of our being. It acts as a servant to the mind, which is not a brain function, but as an expression of the full power of the soul through which we think. The intellect, liable for learning the essence of things (abstract thinking), is the highest part of human reason, or highest of spiritual cognitive powers. In any case, the thought process is born in an intangible part of man, and the brain is only utilized to express and communicate thoughts.
What effect does this have on the direction of science? erstwhile we return to Fr. Tanquerey's above-quoted observations, we will realize that omitting origin and purpose, and focusing solely on "here and now", leads to the abstraction of teachings from reality. technological sciences, in their limited to material evidence, frequently come to conclusions contrary to reason, and so necessarily – false. This kind of discipline loses its meaning. We see this even in the humanities, which, by falling into the sheerness, loses not only the aesthetic qualities (the beauty of the language), but besides simply the usefulness of the "average" man.
There can be no contradiction between religion and reason
Catholic religion – a small inscribed in its essence of antinomialism towards the planet – has 1 feature that the contemporary Scientistic Obscurants and Voltaire's graves would not want to attribute to it, namely, frees the head from prejudice. Of course, only actual faith, the alleged "traditional" faith, due to the fact that in an endless day aggiornamento in the most extremist “particles” The post-fellow Church has specified contradictory internal, illogical and unreasonable views as condemning the death punishment or applicable acceptance for immoral and interior evil acts as abortion or homosexuality.
Since believing in Catholic means practicing the supernatural virtue of obedience of reason to revealed truth, from this basic position it is clear why we have reason in the process of confessing God. That is why classical philosophy, aristocratic (called realistic) – which I realize as The Art of utilizing Reason – it was based on the methods of best Catholic theology tradition. Reason leads us to virtue of prudence, and this determines the measurement of practicing another virtues and avoids many errors, which besides applies to faith.
Reasonable religion is the most enduring attitude on which we build a relation with God and are faithful despite adversity. erstwhile we have no reasonable faith, we begin to look in the Church for things to which he has not been founded (at least in a primary way): spiritual experiences, feelings and emotions, community support, contact with charismatic spiritual leader, activism, and so on. specified religion frequently does not pass the test due to the fact that it is built on misdefinition of purpose. We believe this and belong to the Church to know the Lord God, to worship him, to show love to him by keeping his teachings and thus to save our souls. It is simply a cliché, but it disappeared from our eyes: the Church is theocentric, not an anthropocentric – its model is vertical, not horizontal, as the Protestants and the modernists of the Church wish.
Traditional Catholic prudence requires accepting in spiritual life only what agrees with sound reason. The justification is simple: the same God who created nature and gave it rights cannot, as a merciful Savior defeating sin and death, deny himself and constitute something contrary to reason which he himself provided for us.
Faith is “one of the virtues adorning reason”, as St. Thomas of Aquinas says, but not only about the ornament goes here. In another place Dr. Angelski states: The cognition of principles known by nature God implanted in us, since God Himself is the creator of our nature. So these principles besides include God’s wisdom. So whatever opposes specified principles is contrary to God’s wisdom. Then it cannot be from God. So these things which are possessed of the revelation of God by religion cannot be opposed to natural knowledge (Chapter VII of the book of the first alleged philosophical sum – Summa contra gentiles).
So religion is beyond reason, and this reason is to submit to it in what he himself is not able to know, but between 1 and the another there must be no contradiction, as yet codified by the Vatican Council I: However, although religion is beyond reason, there can never be a right quirk between religion and reason; The same God, who reveals secrets and gives faith, has besides aroused the light of reason in the human mind, and so cannot deny himself, nor can the fact deny the truth..
The answer to the present crisis of the Church and the planet is so at the interface of the natural and supernatural. religion – although essential for reason as a tool – opens us to this return, which in the logic of the planet seems impossible: to the actual sources of our humanity. Born in the flesh, Christ turns distant the logic of the fall and degradation of human nature, and reason enlightened by religion is the surest way to re-light the darkness which brought about the ever-increasing "enlightening" rebellion of the human head against God and nature.
Filip Obara
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