Dear friends and dear friends
I thought the blog propose a section setting out the Catechism of the Church Catholic, I think if you ever read a short paragraph, we can help you find answers to many questions that we do.
Now the first chapter, which tells us if our reason is capable of knowing God.
SECTION
"I BELIEVE" - "WE BELIEVE"
26 When we profess our faith, we begin by saying: "I believe" or "believe." Before discussing the faith of Church as confessed in the Creed, celebrated in the Liturgy , lived in observance of the Commandments and prayer, we wonder what it means to "believe." Faith is the human response to God who reveals and gives himself to it, while providing a superabundant light as the man who seeks the ultimate meaning of life. We therefore consider first that search (Chapter One), then divine Revelation by which God comes to meet man (Chapter Two). and finally the response of faith (Chapter Three).
'S CAPACITY FOR GOD I.
God's desire
27 The desire for God is written in the heart of man because man was created by God and for God, and God never ceases to draw man to himself to himself, Only in God will man find the truth and happiness he never stops looking for:
The highest ratio of human dignity is man's vocation to communion with God. Man is invited to converse with God from his birth but because it does not exist, created by God for love, for love is always preserved, and not live fully according to truth unless he freely acknowledges that love and dedication to their Creator (GS 19.1).
28 In many ways, its history, and even today, men have expressed their search for God through their beliefs and religious behaviors (prayer, sacrifice, worship, meditation, etc. .) Despite the ambiguities that may involve these forms of expression are so universal that one may well call man a religious being :
He created from a single principle, the entire human race to dwell on all the face land and determined the exact time and location limits they would live, in order to seek the Lord, to see if he blindly sought and found him, even though not far from each one of us, for in him we live and move and exist (Acts 17.26-28).
29 But this "intimate and vital union with God" (GS 19.1) can be forgotten, overlooked or even explicitly rejected by man. Such attitudes can have very different origins (cf. GS 19-21): a rebellion against the evil in the world, religious ignorance or indifference, the cares of the world and wealth (cf. Mt 13:22), the bad example for the believers, the currents of thought hostile to religion, finally, that attitude of sinful man, through fear, hides of God (cf. Gen 3.8 to 10) and runs to his call (cf. Jon 1.3).
30 "lit up the hearts of those who seek God" (Ps 105.3). If man can forget God or reject him, God continues to call all men to seek to live and find happiness. But this search demands of man every effort of his intelligence, the honesty of his will, "an upright heart", and also the testimony of others who teach him to seek God.
You are great, Lord, and greatly to be praised: great is your power and your wisdom is without measure. And man, small part of your creation, wants to praise the very man who, clad of his mortality, carries with it the evidence of sin and the proof that you withstand the proud. Despite everything, man, small part of your creation, wants to praise. You yourself will encourage this, making you find your delight in your praise, because we've done for yourself and our hearts are restless until it rests in you "(St. Augustine, conf. 1,1,1).
31 Created in the image of God, called to know and love God, the man who seeks God discovers certain ways to access the knowledge of God. They are also called proofs of the existence of God, not in the sense of the proofs in the natural sciences, but in the sense of "converging and convincing arguments" that can reach a real certainty.
These "ways" of approaching God have as a starting point of creation: the material world and the human person.
32 The world : From movement, becoming, contingency, order and beauty in the world can know God as the beginning and end of the universe.
S. Paul says the Gentiles: "What can be known of God is manifest in them: God has shown it. For the invisible things of God from the creation of the world can be seen on the intelligence through his works: his eternal power and Godhead "(Rom 1.19-20, cf. Acts 14,15.17, 17.27 to 28 , Sb from 13.1 to 9).
And St. Augustine: "But ask the beauty of the earth, question the beauty of the sea, question the beauty of the air that expands and spreads, question the beauty of interrogates sky ... all these realities. All answers: Go, we are beautiful. Their beauty is a profession ("Confessio"). These beauties are subject to change, who made them if not the highest beauty ("Pulcher"), not subject to change? "(Sermon 241.2).
33 The man : With his openness to truth and beauty, with its sense of moral goodness, his freedom and the voice of his conscience, his longings for the infinite and for happiness, man questions about the existence of God. In this he discerns signs of his spiritual soul. The "seed of eternity we bear in itself, being reduced to mere matter" (GS 18.1, cf. 14.2), his soul, can not have its origin only in God.
34 The world and man, attest that they contain within themselves neither their first principle nor their ultimate goal, but part of him who is Being itself, without origin and without end. Thus, in different "tracks" man can come to know of the existence of a reality that is the first cause and final end of everything, "that everyone calls God" (St. Thomas Aquinas, s.th. 1,2,3).
35 Man's faculties make him capable of knowing the existence of a personal God. But for man to enter into their lives, God wished to reveal the man and give him the grace to accept in faith that revelation in faith. However, the evidence for the existence of God can have faith and help you see that faith is not opposed to human reason.
36 "The Holy Church, our mother, maintains and teaches that God, the beginning and end of all things, can be known with certainty by the natural light of human reason from the things created "(Cc. Vatican I: DS 3004; cf. 3026; Cc. Vatican II, DV 6). Without this capability, the man could not receive God's revelation. Man has this capacity because he is created in the image of God "(cf. Gen 1.26).
37 However, in the historical conditions in which it is, man experiences many difficulties to know God with only the light of reason: Despite
de que la razón humana, hablando simplemente, pueda verdaderamente por sus fuerzas y su luz naturales, llegar a un conocimiento verdadero y cierto de un Dios personal, que protege y gobierna el mundo por su providencia, así como de una ley natural puesta por el Creador en nuestras almas, sin embargo hay muchos obstáculos que impiden a esta misma razón usar eficazmente y con fruto su poder natural; porque las verdades que se refieren a Dios y a los hombres sobrepasan absolutamente el orden de las cosas sensibles y cuando deben traducirse en actos y proyectarse en la vida exigen que el hombre se entregue y renuncie a sí mismo. El espíritu humano, para adquirir semejantes verdades, padece dificultad por parte de los sentidos y de la imaginación, así como de los malos deseos nacidos del pecado original. De ahí procede que en semejantes materias los hombres se persuadan fácilmente de la falsedad o al menos de la incertidumbre de las cosas que no quisieran que fuesen verdaderas (Pío XII, enc. "Humani Generis": DS 3875).
38 Por esto el hombre necesita ser iluminado por la revelación de Dios, no solamente acerca de lo que supera su entendimiento, sino también sobre "las verdades religiosas y morales que de suyo no son inaccesibles a la razón, a fin de que puedan ser, en el estado actual del género humano, conocidas de todos sin dificultad, con una certeza firme y sin mezcla de error" (ibid., DS 3876; cf. Cc Vaticano I: DS 3005; DV 6; S. Tomás de A., s.th. 1,1,1).
39 Al defender la capacidad de la razón humana para conocer a Dios, la Iglesia expresa su confianza en la posibilidad de hablar de Dios a todos los hombres y con todos los hombres. Esta convicción está en la base de su diálogo con las otras religiones, con la filosofía y las ciencias, y también con los no creyentes y los ateos.
40 Puesto que nuestro conocimiento de Dios es limitado, nuestro lenguaje sobre Dios lo es también. No podemos nombrar a Dios sino a partir de las criaturas, y según nuestro limited human ways of knowing and thinking. 41
All creatures bear a certain resemblance 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. Therefore, we can name God from the perfections of his creatures, "because of the greatness and beauty of created things comes a corresponding perception of their Creator" (Wis 13.5). 42
God transcends all creatures. We must therefore continually purify our language of everything that is limited, expression through images or imperfect, not to confuse God ineffable, incomprehensible, invisible, unreachable "(Anaphora of the Liturgy of St. John Chrysostom) with our human representations. Our human words always fall short of the mystery of God.
43 The talk of God, our language is indeed expressed in a human way, but it really does God himself, without power, however, put it in his infinite simplicity. It must be remembered, in fact, that "between Creator and the creature can not point a similarity such that the difference between them is not greater still" (Cc. Lateran IV: DS 806), and that "we can not capture God what He is, but only what is not and how los otros seres se sitúan con relación a él" (S. Tomás de A., s. gent. 1,30).
RESUMEN
44 El hombre es por naturaleza y por vocación un ser religioso. Viniendo de Dios y yendo hacia Dios, el hombre no vive una vida plenamente humana si no vive libremente su vínculo con Dios.
45 El hombre está hecho para vivir en comunión con Dios, en quien encuentra su dicha."Cuando yo me adhiera a ti con todo mi ser, no habrá ya para mi penas ni pruebas, y viva, toda llena de ti, será plena" (S. Agustín, conf. 10,28,39).
46 When he heard the message of creation and the voice of his conscience, man can arrive at certainty about the existence of God, cause and end of everything.
47 The Church teaches that the one true God, our Creator and Lord, can be known with certainty through his works, thanks to the natural light of human reason (cf. Cc.Vaticano I: DS 3026).
48 We really can name God, starting from the manifold perfections of creatures, infinitely perfect likenesses of God, although our limited language can not exhaust the mystery.
49 "Without the Creator the creature vanishes (GS 36). That is why believers know that they are driven by the love of Christ to bring the light of the living God who do not know him or reject him.
Source http://www.vatican.va/archive/ESL0022/__P8.HTM
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