negative and positive aspects of civilization 'and their possible solution in the vision of Christ Toniolo INTRODUCTION. "will always be those few that they will implement itself ' a true encounter with Christ, but these few will be able to witness and reflect Christ more 'brightly. " (Ell Ernst, The adoleseenti, who are what they want, Torino, Editrice Elledici, 1968, pp. • 189-190.) This study starts from this premise : The moral taught by the Church, and
'communication Life received and rediscovery, and 'the study of the life of the Church, its laws of growth to communicate and rediscover life personally. This postulate
and 'fully in tune with the doctrine of moral theology expressed in the writings by Toniolo, and it' rather a derivation of (1).
track 1 - Concerns of today
2 - A response.
3 - fertile intuition?
1 -
worries today. today can dislike a faith that is being proposed at the level of reason and raziocinio.Riesce 1'ironizzare disliked about other religions that we can simply 'be in those.
Today we see that other religions have given and give a contribution to civilization 'considerable and show the human riechezze truly authentic. You can see the fervor and 1'impegno that comes from other faiths. We find ourselves facing a new reality ', a plurality of cultures, which was announced by the extreme camunicabilita'. World news radius. And in this diversity of cultures, can be seen in the accessions or pseudo-religious principles, which demonstrate the practicality of the input of those on the progress of many human values.
Christianity presented and lived in a very human, real low, not quite alive, brought mostly 'so conceptual and abstract, sometimes incomprehensible in its language, unworthy of trust in its realization in people in the Church in institutions or organizational forms stable, making it less accettevale Christ, or does it put the human mind in the wake of any other founder of a religion. "The life of Christ does not make sense for those who want to live the life of man "!... The Christian life has no value for those who want to feel you satisfy his deep longings for a better world, for a society 'more' right for individuals less isolated and more 'solidarity.
Christian morality is based on an abstraction of a wing of abstraction. Disembodied principles should serve to reality 'concrete human dogmatic principles on the basis of other more' abstract yet, since they
offered and not lived. From what 'it is argued they are abstract, 'cause not only thinkable and liveable. If in fact they are proclaimed by a mind, a book, a microphone and not represented by a life that is personal to cantatto of another life, are abstract and not credible. And indeed he is' in this personal contact that the Truth ', due to the action of the divine, becomes a fertile regeneration recreational analogous in this particular situation the truth' becomes capable of enriching if 'the other: the rigenerare1' more. In fact we have a personal or social you in front of you another personal or social, throbbing human life itself, conscious of human problems, sharing of human culture, with the same voltage to progress, disturbed by one single deep yearning, in which each man acts as a spur to action, to the improvement and happiness' in which all live in the same final conquest.
Such a face to face can not 'be separated from an exchange of wealth, to a realization of life. (2) --------------
Notes:
( 1) TONIOLO G. ,
addresses of contemporary knowledge and the Church , 1911: OO, V series, vol.2, P.187. Id
, social renewal of the Catholic Germans, 1906: OO, V series, vol.2, pp.76-77-78, where the Toniolo speaks of the Church's witness and the witness of the Church.
(2) Bernard Haering,
Special Morale: The Law of Christ , vol 2, Brescia Morcelliana, 1962, pp.454-4
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Responses. E 'this issue, these are questions that have a wide response in the construction of Christian Giuseppe Toniolo.
and Its' a building, a synthesis of the authentic human life. Idea stems from the synthesis: Christ, Jesus, 'Lord of the story, I live for living men. The Kyrios for men walking on rough terrain difficult, obscure, full of advances and repayments, a historical journey always uncertain by human, but always safe and secure for the divine and that 'poured into it. Toniolo
from 'the answer to the yearning more' deep today, doing all woven on a sociology Christian theological idea, which is not 'dogma, not even moral, if not everything is meant by' "life" means life deep , real, real, life speaking to life, you who are open to you, you are a staff that is communicated to another you personally. His theological e'proprio this idea.
It 's also regenerated U.S. Community of people who are open to us from other social community' united by a single gasp of life. A moral
you on the way to a social while you journey through history in it: the people of God before humanity '. Both progredient towards the fullness of civilizations ', which solves everything, everything that pleases, and whose real and be' well defined, because 'and' Thou that converges every story and all of history, Christ.
not a founder of religion is the basis of Christian life, but living a life in a personal way, that brings together the lives of other living people and produces a chain reaction for regenerating fertile and vital contacts other contacts to form a viable U.S.. And 'the mystical Christ of history capable of forming, in the largest expansion in history civilization' Christian and to create the climax of what 'and that' history and
changes name to be more 'history, a reality' new: the citta'umana of Christ such as to accommodate the heavenly Jerusalem.
Toniolo For Christianity does not exist as such it is not personal life in Christ. And also there is the Christian dogma as such, there is no Christian morality as such (1). There is instead in the living Christ and that 'of Christ Church exists and that living' of Christ that Christ exists and 'God' for 1'uomo "God exists, and that 'personal income in history and in the world, which history and the world are of the Christian church, 'cause I'm a Christian who is' God
Christ' then not any one founder, but 'life history and the world, and history and' Christ's life and 'the Life.
And besides, 'cause Christ would say: "But 1'ora and it is' now adopted in which the genuine worship the Father in spirit and truth '. And the fact that the Father wants his worshipers. God and' spirit, and his worshipers in spirit and in truth 'must worship "(2) if not because' Christianity is not 'only content, but the life that lives in people expressed a real wealth of life? (3) Why
' , the Didache, 'says (4): "Let grace and walk this world: Glory to the God of David. Who's' holy close of the Eucharist, and those who do not' be converted to Baptism. Maranatha amen.. Let that the prophets give thanks to their convenience ... not everyone who speaks for inspiration and 'a prophet, but only he who acts as the Lord, "if not because' Christianity and 'a reality'. of life that is nourished, is born, lives in people lives and gradually manifests itself in expectation of the person Christ?
And St. Augustine (5) because 'God invites us to look within themselves', if not perche'il dogma, morality, the Gospel, Christianity and complete' Christ himself primarily live in the one who loves not a reality 'outside the communities' believers and the people who compose it?
only way' we understand 1'invito of ongoing conversion to Christ (6) and the apostle said that we are God's building (7), the only way 'cos we understand' and 'essentially Christian Scripture dogma, morals, law, philosophy. They received life, a life shared, lived life personally. They are actually 'inalienable (8). In fact they are actually 'personal life, which arises, is dimensioned and builds on the Personal Life: on it, with it, and never without it.
of here! makes sense freedom 'personal responsibility', the solidarity ': in a word, the moral responsibility. From here take the exact eontorni the concept of integral faith: and 'the man, the company' history in the aspects of lasting value, and 'authentic civilization' infant is identified with Christianity lived.
------------------------ (1) TONIOLO JOSEPH _Lettera the Marquis A. Albergotti: Letters, v.1, Citta ' of 'the Vatican, Ed Committee 0.0. G. Toniolo, 1952, pp. 285-287 "Legitimacy of us who believe that mistake of not a few writers today ... that Christian morality is the same po'su, bit 'down' development of a Stoic, and so 'the whole civilization' is the daughter of perfectibility 'natural NOT 'of Christ, alpha and omega of history of civilization. ": OO, Series V, vol 1, pp.110-112.
(2) JO.4t23-24: Bishop Garofalo, The New Testament: The Holy Bible, vol3, Turin, Marietti, 1961, pp 0.228-229, footnote 23: "... a cult of the universal spirit, but not only interior.
(3) P. Babin, young people and faith, Rome and Editions Pauline, 1965, pp.302303
4) Corti_Guglielmo, I Padri Apostolici2,Roma,Citta'. Nuova Editrice, 1967,p.37 e note 33-34.-
(5) S. Aurelii Augustini, Confessionum libri XIII, cum notis P.H.Wangnereck, Torino, S E I ,1952,L. Xl,c.9,p.440: "audiat te intus sermocinantem qui potest"; L.XIII,c.37,p.553:"tunc enim sic requiesces in nobis quemadmodum nunc operaris in nobis".
(6)HARING B, La legge di Cristo3, v.1 Brescia, Morcelliana, 1964 pp 471-474.
(7) HARING B., o, cit.,p.473: commento a 1 Pet. 2,5.
(8) KUNG Hans, La Chiesa2, Brescia, Queriniana, 1969,pp.13.14-15:
" Non esiste una 'essenza' della Chiesa in un immutabile iperuranio..., ma soltanto nella storia della Chiesa...Non c'e' una'dottrina'dellaChiesa understood as unchangeable ontological metaphysical system, but rather 'a doctrine only in relation to the history of the Church, dogma, theology, that is' essentially eondizionata from history (p. 13) ... The ecclesiology must determine what and let 'its origin: dall'ekklesia This source is not' just a historical situation, much less a transcendental principle conceived by philosophy and that is explicit in church history. E 'instead source' data ',' e ',' formation 'in an absolutely concrete example: according to the faith of the Church, through the great historical intervention of God himself in Jesus' Christ among men, for men, and then ultimately also by men.
3 -
fruitful intuition. In light of this synthesis of human life, morality
assumes a new definition, it is' the very life of Christ present to each one, and it 'the life of Christianity, which is not' done before, but the man living life in Christ, but the living word of the man who accepts Christ, the living Christ in the faithful, living Christ in the Church, the living Christ in the Sacraments living signs; living Christ living in the priesthood of the laity, clergy, the bishop, Pope's man living Christ who welcomed him and that, looking at him, trasforna his world. And it is still 'alive in Christ' authority 'in the faithful living and subservient; The living Christ who lives in the guide on his way with God's people live, the people live who walks with their pastors in the history of salvation that is, that 'Life in the life Christ living in reality' redeemed becomes more 'human .
Our efforts from now on will be aimed at rebuilding 1'unita 'the reality', the mystical life of Christ with the real and whole, and it riinserire in the real life, 'the reality' persönliche, social and is an ordered world full human and expressive, a new word that glorifies God in the same time glorifica1'uomo. The moral will become 'so' and discovered a settlement made between the sacred and profane iI, morality will be 'so' a new mysticism that can not 'from which the Incarnation the Son of God
The moral conscience of man is alive and Christified incamminera 'then a comparison to mo' dialogue with the conscience of secular agnostic who has not yet accepted Christ or do not know, but 'person good will '. It will follow 'a search which will bring' the assimilation of overt or hidden values \u200b\u200bin humanity 'sanctified lived principles undeniable humanity' virtually redeemed, its purposes, its laws, its evolution and its creation, of his being and his suffering. Appear 'then a spirituality' is not disembodied, but lively, vigorous, and acceptable permeatrice (9).
In this operating line we will see 'the result of humanity' that deserves to be listened to and followed in his choice of faith and life, because 'lives by showing the new face of true civilization' to be shown and described by Toniolo Theilhard de Chardin with these words:
"charming and strong material, material that caresses
and virilization, material that enriches and destroys,
- who rely on celestial influences,
who embalmed and purify your water-
I surrender to your veins powerful.
Virtue 'of Christ' past in you. "(10)
-------------------------------
(9) MARIGO LUCIANO ,
The hard not to believe, Bologna, Edizioni Dehoniane, 1967, pp.55-56
(10) Teilhard de Chardin, Le Milieu divin
, Paris, Ed, Seuil, 1957, p. ..:
cited by Rabut OA,
Meeting with Teilhard de Chardin , Torino, Borla, 1962, p.124.
ACTION human achievements that rejects CHRISTIANITY track: Abstract CHAPTER ONE: - The crisis
; ; - Il
problem - Il of Cistianesimo ripudio
- The pseudocivilta '
- The renewal of the Church as a solution
CHAPTER TWO:
- Giuseppe Toniolo: shape, position, work
- The action that is creative. CONCLUSION
Abstract This study may seem a distinctly analysis partisan, like someone who sees the reality that exists separate from the groove of all that is negative and all that is positive. And 'in fact produced by a method based on a style antithetical. With this style antithetical, the analysis does highlight how in the nineteenth and early twentieth century, the passionate man's attempt to seek the most authentic human values \u200b\u200bin a tone of self-sufficiency fell in Promethean deviations. ;
wants to show as the same attempt, however feebly, made sincere ally of the divine, which works equally respectful of human dignity in history, has reached aspects and concrete facts and guidelines very positive.
If two aspects of that reality 'historical prensentati are antithetical, that does not define reality for the negativity or positivity, but defines it as a mixture of both in the historical dominance of either , but never without that there is a party in one of the other. This contrast in the conviction of the mixing and dominance of various aspects also creates a demand, raises a problem: the man who built a civilization is only? The God who works in human history is alien to his advances? The crisis of civilization is it not to act human loneliness or rejection of the divine right given to man and yet to avoid the alienation? In this issue Toniolo said. Here now it is up to us to realize, to understand the nineteenth century as a century and a meeting of opposition between the human and the divine, to understand that there finally wins the triumphant human and divine so open ourselves to the sense of ' Toniolo idea.
other hand, if we were to consider the negative aspect of this historical fact as a factor in the impulse of the historical dialectic, leave the thought of Toni. It 's not in fact the deviation, the absence, the disorder that promotes commitment to the positive the historical value, and the civil progress, the more 'and' only an occasion for the awakening of opposing forces. Toniolo and progressive element to the button of the historical dialectic is not 'it' the bad thing, it 'a good thing, but a vital element that makes up the deviation and leads to more and better implementation of positive Civilization' (1). And that element and 'the divine personal, historical, embodied in the community' owned by the Church and Christianity historic integral (2).
-------------------------------- (1)
cf. Dall'Antonia Sergio, The Gospel leaven of society 'democratically Understanding argument Alphonsian Academy-Rome 1972, pp.407. "And so 'the Kingdom of God, and that' the kingdom of peace, with its own source, its means and its end, permeates already 'all activities' earthly without dissolving in it. This vision of Faith has a profound impact on action in their everyday Christians "- Pope John Paul II., Message for World Day of Peace, December 8, 1978: The Osservartore Romano, 28 December 1978, Ed weekly nr. 1609, p.8; Catechism of the Catholic Church n. 2420; Gaudium et Spes n. 42. (2) cf. Giuseppe Toniolo, place on the social crises and corresponding socialist doctrines : Opera Omnia, Series I, vol 1, pp. 267-446. CHAPTER ONE:
- crisis
The premise of the crisis
Reform
Rationalism
Secularism penetrates society 'through the overvaluation of science
CONCLUSION
