Care amiche e cari amici,
Ho pensato di proporre nel blog una rubrica in cui si esponga il Catechismo della Chiesa Cattolica, penso che se leggiamo un breve brano ogni volta, ci possa aiutare a trovare risposte a tanti interrogativi che ci facciamo.
Ecco il primo paragrafo, che ci spiega se la nostra ragione è capace di conoscere Dio.
(La entrada en español es la que debajo de esta immédiatement figure)
SECTION ONE "I BELIEVE" - "WE BELIEVE"
26 When we profess our faith, we begin by saying: "I believe" or "We believe". So before I explain the Church's faith, as confessed in the Creed, celebrated in the liturgy, lived in the practice of the commandments and prayer, we ask ourselves what it means to "believe." Faith is the human response to God who reveals and gives himself, at the same time bringing man a superabundant light in search of the ultimate meaning of life. Let First consider this human search ( first chapter), then the divine revelation through which God manifests himself ( second chapter), then the response of faith (Chapter Three ).
I. God's desire
27 The desire for God is written in the human heart, because man was created by God and for God, and God never ceases to draw man to himself and to God only in the 'he find the truth and happiness he stops searching for:
"The reason most high dignity of man lies in his vocation to communion with God since its inception man is invited to Dialogue with God: there is, in fact, he not created for the love of God, which he always kept it out of love can not live fully according to truth unless he freely acknowledges, and does not affida al suo Creatore ». 29
28 Nel corso della loro storia, e fino ai giorni nostri, la ricerca di Dio da parte degli uomini si è espressa in molteplici modi, attraverso le loro credenze ed i loro comportamenti religiosi (preghiere, sacrifici, culti, meditazioni, ecc). Malgrado le ambiguità che possono presentare, tali forme d'espressione sono così universali che l'uomo può essere definito un essere religioso :
Dio « creò da uno solo tutte le nation of men to dwell on all the face of the earth. For them, it established the order of the times and the boundaries of their space, they should seek God, if you succeed in finding groping after him, although it is not far from each one of us. In him we live and move and exist "(Acts 17.26 to 28).
29 But this "intimate and vital bond with God" 30 be overlooked, misunderstood and even explicitly rejected by man.
Such attitudes may have very different origins: 31 rebellion against the presence of evil in the world, ignorance or indifference to religion, the concerns of the world and wealth 32 the bad example of the believers, the currents of thought hostile to religion, finally, that attitude of sinful man to hide, for fear of God 33 and flee his call. 34
30 "Joy to the hearts of those who seek the Lord" (Ps 105.3). If man can not forget or reject God, but God never ceases to call every man to seek him to find life and happiness. But such research demands of man every effort of intellect, rectitude of his will, "an upright heart" and also the testimony of others who teach him to seek God
"You are O Lord, and greatly to be praised: great is your power and your wisdom is priceless. And the man wants to praise you, a part of your creation that goes around his mortal destiny, which brings the evidence of his sin and proof that you resist the proud. Yet the man, a part of your creation, wants to praise. You yourself encourage him to delight in your praises, you have made us for yourself and our heart is restless until it rests in you. " 35
II. The streets leading to the knowledge of God
31 Created in the image of God, called to know and love God, the man who seeks God discovers certain "ways" to get the knowledge of God are also called "Evidence of the existence of God, not in the sense of proofs in the natural sciences, but in the sense of" converging and convincing arguments "that allow us to attain certainty.
These "ways" of approaching God as their starting point the creation: the physical world and the human person.
32 The world: starting from movement, becoming, contingency, order and beauty of the world can come to know God as the beginning and end of 'universe.
St. Paul says of the Gentiles: "What can be known of God is plain to them, God himself has revealed them. In fact, the world's creation onward, his invisible nature can be provided with the understanding in the work done by him, as his eternal power and divinity "( Rom. 1:19-20). 36
And St. Augustine says, "Question the beauty of earth, sea, air and everywhere thin foam, question the beauty of the sky, [...] question all these realities . All respond: "See, we are beautiful. Their beauty is like a hymn of praise to their ["confession"]. Now, these creatures, so beautiful but still evolving, who made but one which is nice ["Pulcher"] so immutable? '. 37
34 The world and man, attest that they have within themselves neither their first principle nor their ultimate goal, but that part of that '"Being" which is in itself without origin or end. Thus, through these different "ways", the man can come to know of the existence of a reality that is the first cause and final end and all "that everyone calls God." 39
III. La conoscenza di Dio secondo la Chiesa
36 « La santa Chiesa, nostra Madre, sostiene e insegna che Dio, principio e fine di tutte le cose, può essere conosciuto con certezza con il lume naturale della ragione umana partendo dalle cose create ». 40 Senza questa capacità, l'uomo non potrebbe accogliere la rivelazione di Dio. L'uomo ha questa capacità perché è creato « a immagine di God "(Gn 1.27).
37 However, the historical conditions in which he is, man experiences many difficulties to know God by the light of reason alone.
"Although human reason, quite simply, with his own strength and its natural light can really reach a true and certain knowledge of a personal God, who by his Providence takes care of the world and governs it, as well as a natural law inscribed by the Creator in our souls, but the same because there are many obstacles to effectively use and benefits of this inborn faculty. For the truths that concern God and of the relationships that exist between men and God wholly transcend the visible order of things, and, if they are translated into human action and life, devoted require consent and self-denial. The human mind, in fact, in research around these truths, is to get into trouble under the influence of the senses and imagination, and also because of the unhealthy tendencies born of original sin. It follows that men easily persuade themselves in such matters, that is false or at least doubtful that they would not want it to be true. " 41
38 This man needs to be enlightened by the revelation of God, not only about those things that exceed his understanding, but also on "religious and moral truths which in themselves are not beyond reason, that in the present condition of the human race may be known by all men, with firm certainty and with no admixture of error." 42
39 In defending the ability of human reason to know God, the Church expresses her faith in the possibility to speak of God to all men and all men. This conviction is the basis of its dialogue with other religions, philosophy and science, as well as with non-believers and atheists.
40 Since our knowledge of God is limited, so is our language about God can not speak of God from creatures, and according to our limited human ways of knowing and thinking.
41 all creatures have a certain likeness to God , most especially man, created in the image and likeness of God The manifold perfections of creatures (their truth, goodness, beauty) all reflect the infinite perfection of God As a result, we can speak of God as the perfections of his creatures, "in fact the size and beauty of created things comes a corresponding perception of their Creator "(Wis 13.5).
42 God transcends all creatures. Must therefore continually purify our language of everything that is limited, image, imperfect as not to confuse the God "ineffable, incomprehensible, invisible, elusive" 43 with our human representations. The human words always fall short of the mystery of God
43 speaking about God like this, our language course is expressed in a human way, but really reaches the same God, but not able to express in his infinite simplicity. You must be pointed out that "one can detect some similarity between Creator and creature without having to point out a dissimilarity between them even more," 44 and that "we can not grasp what he is God, but only what he is, and how other beings stand in relation to him. " 45
46 Quando ascolta il messaggio delle creature e la voce della propria coscienza, l'uomo può raggiungere la certezza dell'esistenza di Dio, causa e fine di tutto.
47 La Chiesa insegna che il Dio unico and true, our Creator and Lord, can be known with certainty through his works, by the natural light of human reason . 47
48 Starting from the manifold perfections of creatures, the similarities of the infinitely perfect God, we can really talk about God, even if our limited language does not exhaust the mystery.
49 "Without the Creator the creature vanishes . 48 why believers know that they are motivated by the love of Christ to bring the light of the living God to those who ignore it or reject it.
Source http://www.vatican.va/archive/catechism_it/p1s1c1_it.htm # I.% 20the% 20of% 20the% 20desiderio
-----------------------
(29) Second Vatican Council, Pastoral Constitution. Gaudium et Spes, 19: AAS 58 (1966) 1038-1039.
(30) Second Vatican Council, Pastoral Constitution. Gaudium et Spes, 19: AAS 58 (1966) 1039.
(31) Cf Second Vatican Council, Pastoral Constitution. Gaudium et Spes, 19-21: AAS 58 (1966) 1038-1042.
(32) Cf Mt 13,22.
(33) Cf Gn 3,8-10.
(34) Cf Gio 1,3.
(35) Sant'Agostino, Confessiones, 1, 1, 1: CCL 27, 1 (PL 32, 659-661).
(36) Cf At 14,15-17; 17,27-28; Sap 13,1-9.
(37) Sant'Agostino, Sermo 241, 2: PL 38, 1134.
(38) Concilio Vaticano II, Cost. past. Gaudium et spes, 18: AAS 58 (1966) 1038; cf Ibid., 14: AAS 58 (1966) 1036.
(39) San Tommaso d'Aquino, Summa theologiae, I, q. 2, a. 3, c: Ed. Leon. 4, 31.
(40) Concilio Vaticano I, Cost. dogm. Dei Filius, c. 2: DS 3004; cf Ibid., De Revelatione, canone 2: DS 3026; Concilio Vaticano II, Cost. dogm. Dei Verbum, 6: AAS 58 (1966) 819.
(41) Pio XII, Lett. enc. Humani generis: DS 3875.
(42) Ibid.: DS 3876. Cf Concilio Vaticano I, Cost. dogm. Dei Filius, c. 2: DS 3005; Concilio Vaticano II, Cost. dogm. Dei Verbum, 6: AAS 58 (1966) 819-820; San Tommaso d'Aquino, Summa theologiae, I, q. 1, a. 1, c: Ed. Leon. 4, 6.
(43) Liturgia bizantina. Anaphora sancti Ioannis Chrysostomi: Liturgies Eastern and Western, ed. F.E. Brightman (Oxford 1896) p. 384 (PG 63, 915).
(44) Concilio Lateranense IV, Cap. 2. De errore abbatis Ioachim: DS 806.
(45) San Tommaso d'Aquino, Summa contra gentiles, 1, 30: Ed. Leon. 13, 92.
(46) Sant'Agostino, Confessiones, 10, 28, 39: CCL 27, 175 (PL 32, 795).
(47) Cf Vatican Council, Cost. dogm. Dei Filius, of Revelation, canon 2: DS 3026.
(48) Second Vatican Council, Cost. past. Gaudium et Spes, 36: AAS 58 (1966) 1054.
-----------------------
(29) Second Vatican Council, Pastoral Constitution. Gaudium et Spes, 19: AAS 58 (1966) 1038-1039.
(30) Second Vatican Council, Pastoral Constitution. Gaudium et Spes, 19: AAS 58 (1966) 1039.
(31) Cf Second Vatican Council, Pastoral Constitution. Gaudium et Spes, 19-21: AAS 58 (1966) 1038-1042.
(32) Cf Mt 13,22.
(33) Cf Gn 3,8-10.
(34) Cf Gio 1,3.
(35) Sant'Agostino, Confessiones, 1, 1, 1: CCL 27, 1 (PL 32, 659-661).
(36) Cf At 14,15-17; 17,27-28; Sap 13,1-9.
(37) Sant'Agostino, Sermo 241, 2: PL 38, 1134.
(38) Concilio Vaticano II, Cost. past. Gaudium et spes, 18: AAS 58 (1966) 1038; cf Ibid., 14: AAS 58 (1966) 1036.
(39) San Tommaso d'Aquino, Summa theologiae, I, q. 2, a. 3, c: Ed. Leon. 4, 31.
(40) Concilio Vaticano I, Cost. dogm. Dei Filius, c. 2: DS 3004; cf Ibid., De Revelatione, canone 2: DS 3026; Concilio Vaticano II, Cost. dogm. Dei Verbum, 6: AAS 58 (1966) 819.
(41) Pio XII, Lett. enc. Humani generis: DS 3875.
(42) Ibid.: DS 3876. Cf Concilio Vaticano I, Cost. dogm. Dei Filius, c. 2: DS 3005; Concilio Vaticano II, Cost. dogm. Dei Verbum, 6: AAS 58 (1966) 819-820; San Tommaso d'Aquino, Summa theologiae, I, q. 1, a. 1, c: Ed. Leon. 4, 6.
(43) Liturgia bizantina. Anaphora sancti Ioannis Chrysostomi: Liturgies Eastern and Western, ed. F.E. Brightman (Oxford 1896) p. 384 (PG 63, 915).
(44) Concilio Lateranense IV, Cap. 2. De errore abbatis Ioachim: DS 806.
(45) San Tommaso d'Aquino, Summa contra gentiles, 1, 30: Ed. Leon. 13, 92.
(46) Sant'Agostino, Confessiones, 10, 28, 39: CCL 27, 175 (PL 32, 795).
(47) Cf Vatican Council, Cost. dogm. Dei Filius, of Revelation, canon 2: DS 3026.
(48) Second Vatican Council, Cost. past. Gaudium et Spes, 36: AAS 58 (1966) 1054.
0 comments:
Post a Comment