Natural theology - Revision history

Mxmsj: Text replacement - "--" to " — "

2022-12-10T10:03:48Z

Text replacement - "--" to " — "

← Older revision		Revision as of 12:03, 10 December 2022
Line 15:		Line 15:
	"We do not have to assume that there is a God in order to explain the development of life in the universe." But that does not imply that there is no God. The biologists assume the existence of a universe within which random mutations can be preserved by natural selection. No universe, no random mutations, no natural selection.		"We do not have to assume that there is a God in order to explain the development of life in the universe." But that does not imply that there is no God. The biologists assume the existence of a universe within which random mutations can be preserved by natural selection. No universe, no random mutations, no natural selection.

	It's just like a little baby playing hide and go seek. It thinks that when its eyes are covered, you're not there. The scientists cover their eyes--close their minds--and think that they have proved that God is not there.		It's just like a little baby playing hide and go seek. It thinks that when its eyes are covered, you're not there. The scientists cover their eyes — close their minds — and think that they have proved that God is not there.

	God is not a sensible being. Saying, "I do not see, hear, taste, touch, or smell God anywhere in the universe" is an idiotic statement. God is pure spirit. We cannot know a pure spirit by observing a bodiless being with senses designed to give us information about embodied realities. God can act without us being able to observe Him acting because He is not a thing among things. He is spirit at work in the world (Rahner: "Geist im Welt").		God is not a sensible being. Saying, "I do not see, hear, taste, touch, or smell God anywhere in the universe" is an idiotic statement. God is pure spirit. We cannot know a pure spirit by observing a bodiless being with senses designed to give us information about embodied realities. God can act without us being able to observe Him acting because He is not a thing among things. He is spirit at work in the world (Rahner: "Geist im Welt").

Mxmsj: /* Science is methodologically atheist */

2014-07-04T10:28:48Z

Science is methodologically atheist

← Older revision		Revision as of 12:28, 4 July 2014
Line 17:		Line 17:
	It's just like a little baby playing hide and go seek. It thinks that when its eyes are covered, you're not there. The scientists cover their eyes--close their minds--and think that they have proved that God is not there.		It's just like a little baby playing hide and go seek. It thinks that when its eyes are covered, you're not there. The scientists cover their eyes--close their minds--and think that they have proved that God is not there.

	God is not a sensible being. Saying, "I do not see, hear, taste, touch, or smell God anywhere in the universe" is an idiotic statement. God is pure spirit. We cannot know a pure spirit by observing a bodiless being with senses designed to give us information about embodied realities.		God is not a sensible being. Saying, "I do not see, hear, taste, touch, or smell God anywhere in the universe" is an idiotic statement. God is pure spirit. We cannot know a pure spirit by observing a bodiless being with senses designed to give us information about embodied realities. God can act without us being able to observe Him acting because He is not a thing among things. He is spirit at work in the world (Rahner: "Geist im Welt").

	== References ==		== References ==

Mxmsj at 14:59, 13 April 2014

2014-04-13T14:59:24Z

← Older revision		Revision as of 16:59, 13 April 2014
Line 8:		Line 8:

	:: 3. It is for this reason that divine revelation must be considered morally necessary so that those religious and moral truths which are not of their nature beyond the reach of reason in the present condition of the human race, may be known by all mean readily with a firm certainty and with freedom from all error.<ref>Conc. Vatic. D.B., 1876, Cont. ''De Fide cath.'', cap. 2, ''De revelatione''.</ref>		:: 3. It is for this reason that divine revelation must be considered morally necessary so that those religious and moral truths which are not of their nature beyond the reach of reason in the present condition of the human race, may be known by all mean readily with a firm certainty and with freedom from all error.<ref>Conc. Vatic. D.B., 1876, Cont. ''De Fide cath.'', cap. 2, ''De revelatione''.</ref>

			== Science is methodologically atheist ==

			Let's assume there is no God. Then everything has to happen by accident. The Big Bang just happens without any cause. All of life, including the brain, comes from random mutation and natural selection. If we can "explain" the universe and the development of life without reference to God, then we defeat those arguments that are based on the development of life, and if we defeat those arguments, then may we conclude that there is no God? Diff to say, "Not a valid argument for God" and to say, "We know that there is no God."

			"We do not have to assume that there is a God in order to explain the development of life in the universe." But that does not imply that there is no God. The biologists assume the existence of a universe within which random mutations can be preserved by natural selection. No universe, no random mutations, no natural selection.

			It's just like a little baby playing hide and go seek. It thinks that when its eyes are covered, you're not there. The scientists cover their eyes--close their minds--and think that they have proved that God is not there.

			God is not a sensible being. Saying, "I do not see, hear, taste, touch, or smell God anywhere in the universe" is an idiotic statement. God is pure spirit. We cannot know a pure spirit by observing a bodiless being with senses designed to give us information about embodied realities.

	== References ==		== References ==
Line 13:		Line 23:

	== Links ==		== Links ==
			* [[Five Ways to Recognize God's Existence]].

	[[Category:Ethics]]		[[Category:Ethics]]

Mxmsj at 17:28, 5 June 2013

2013-06-05T17:28:09Z

← Older revision		Revision as of 19:28, 5 June 2013
Line 3:		Line 3:
	The introduction of [http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis_en.html Humani Generis] summarizes the Church's belief in the power of reason to recognize that there is a God and to distinguish between the basic principles of good and evil ([[natural law]]):		The introduction of [http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis_en.html Humani Generis] summarizes the Church's belief in the power of reason to recognize that there is a God and to distinguish between the basic principles of good and evil ([[natural law]]):

	1. "Disagreement and error among men on moral and religious matters have always been a cause of profound sorrow to all good men, but above all to the true and loyal sons of the Church, especially today, when we see the principles of Christian culture being attacked on all sides.		:: 1. Disagreement and error among men on moral and religious matters have always been a cause of profound sorrow to all good men, but above all to the true and loyal sons of the Church, especially today, when we see the principles of Christian culture being attacked on all sides.

	2. "It is not surprising that such discord and error should always have existed outside the fold of Christ. For though, absolutely speaking, '''human reason by its own natural force and light can arrive at a true and certain knowledge of the one personal God''', Who by His providence watches over and governs the world, and also of the [[natural law]], which the Creator has written in our hearts, still there are not a few obstacles to prevent reason from making efficient and fruitful use of its natural ability. The truths that have to do with God and the relations between God and men, completely surpass the sensible order and demand self-surrender and self-abnegation in order to be put into practice and to influence practical life. Now the human intellect, in gaining the knowledge of such truths is hampered both by the activity of the senses and the imagination, and by evil passions arising from original sin. Hence men easily persuade themselves in such matters that what they do not wish to believe is false or at least doubtful.		:: 2. It is not surprising that such discord and error should always have existed outside the fold of Christ. For though, absolutely speaking, '''human reason by its own natural force and light can arrive at a true and certain knowledge of the one personal God''', Who by His providence watches over and governs the world, and also of the [[natural law]], which the Creator has written in our hearts, still there are not a few obstacles to prevent reason from making efficient and fruitful use of its natural ability. The truths that have to do with God and the relations between God and men, completely surpass the sensible order and demand self-surrender and self-abnegation in order to be put into practice and to influence practical life. Now the human intellect, in gaining the knowledge of such truths is hampered both by the activity of the senses and the imagination, and by evil passions arising from original sin. Hence men easily persuade themselves in such matters that what they do not wish to believe is false or at least doubtful.

			:: 3. It is for this reason that divine revelation must be considered morally necessary so that those religious and moral truths which are not of their nature beyond the reach of reason in the present condition of the human race, may be known by all mean readily with a firm certainty and with freedom from all error.<ref>Conc. Vatic. D.B., 1876, Cont. ''De Fide cath.'', cap. 2, ''De revelatione''.</ref>

			== References ==
			<references />

			== Links ==

	3. "It is for this reason that divine revelation must be considered morally necessary so that those religious and moral truths which are not of their nature beyond the reach of reason in the present condition of the human race, may be known by all mean readily with a firm certainty and with freedom from all error."

	[[Category:Ethics]]		[[Category:Ethics]]

Mxmsj at 05:34, 12 January 2013

2013-01-12T05:34:37Z

← Older revision		Revision as of 07:34, 12 January 2013
Line 10:		Line 10:

	[[Category:Ethics]]		[[Category:Ethics]]
			[[Category:Evolution]]
	[[Category:Philosophy]]		[[Category:Philosophy]]
			[[Category:Science]]

Mxmsj: /* Humani Generis */

2011-01-14T15:57:34Z

Humani Generis

← Older revision		Revision as of 17:57, 14 January 2011
Line 3:		Line 3:
	The introduction of [http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis_en.html Humani Generis] summarizes the Church's belief in the power of reason to recognize that there is a God and to distinguish between the basic principles of good and evil ([[natural law]]):		The introduction of [http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis_en.html Humani Generis] summarizes the Church's belief in the power of reason to recognize that there is a God and to distinguish between the basic principles of good and evil ([[natural law]]):

	"1. Disagreement and error among men on moral and religious matters have always been a cause of profound sorrow to all good men, but above all to the true and loyal sons of the Church, especially today, when we see the principles of Christian culture being attacked on all sides.		1. "Disagreement and error among men on moral and religious matters have always been a cause of profound sorrow to all good men, but above all to the true and loyal sons of the Church, especially today, when we see the principles of Christian culture being attacked on all sides.

	"2. It is not surprising that such discord and error should always have existed outside the fold of Christ. For though, absolutely speaking, '''human reason by its own natural force and light can arrive at a true and certain knowledge of the one personal God''', Who by His providence watches over and governs the world, and also of the [[natural law]], which the Creator has written in our hearts, still there are not a few obstacles to prevent reason from making efficient and fruitful use of its natural ability. The truths that have to do with God and the relations between God and men, completely surpass the sensible order and demand self-surrender and self-abnegation in order to be put into practice and to influence practical life. Now the human intellect, in gaining the knowledge of such truths is hampered both by the activity of the senses and the imagination, and by evil passions arising from original sin. Hence men easily persuade themselves in such matters that what they do not wish to believe is false or at least doubtful.		2. "It is not surprising that such discord and error should always have existed outside the fold of Christ. For though, absolutely speaking, '''human reason by its own natural force and light can arrive at a true and certain knowledge of the one personal God''', Who by His providence watches over and governs the world, and also of the [[natural law]], which the Creator has written in our hearts, still there are not a few obstacles to prevent reason from making efficient and fruitful use of its natural ability. The truths that have to do with God and the relations between God and men, completely surpass the sensible order and demand self-surrender and self-abnegation in order to be put into practice and to influence practical life. Now the human intellect, in gaining the knowledge of such truths is hampered both by the activity of the senses and the imagination, and by evil passions arising from original sin. Hence men easily persuade themselves in such matters that what they do not wish to believe is false or at least doubtful.

	"3. It is for this reason that divine revelation must be considered morally necessary so that those religious and moral truths which are not of their nature beyond the reach of reason in the present condition of the human race, may be known by all mean readily with a firm certainty and with freedom from all error."		3. "It is for this reason that divine revelation must be considered morally necessary so that those religious and moral truths which are not of their nature beyond the reach of reason in the present condition of the human race, may be known by all mean readily with a firm certainty and with freedom from all error."

	[[Category:Ethics]]		[[Category:Ethics]]
	[[Category:Philosophy]]		[[Category:Philosophy]]

Mxmsj at 15:56, 14 January 2011

2011-01-14T15:56:48Z

← Older revision		Revision as of 17:56, 14 January 2011
Line 10:		Line 10:

	[[Category:Ethics]]		[[Category:Ethics]]
			[[Category:Philosophy]]

Mxmsj: Created page with "== Humani Generis == The introduction of [http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis_en.html Humani Generis] summarize..."

2010-10-17T19:12:21Z

Created page with "== Humani Generis == The introduction of [http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis_en.html Humani Generis] summarize..."

New page

== Humani Generis ==

The introduction of [http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis_en.html Humani Generis] summarizes the Church's belief in the power of reason to recognize that there is a God and to distinguish between the basic principles of good and evil ([[natural law]]):

"1. Disagreement and error among men on moral and religious matters have always been a cause of profound sorrow to all good men, but above all to the true and loyal sons of the Church, especially today, when we see the principles of Christian culture being attacked on all sides.

"2. It is not surprising that such discord and error should always have existed outside the fold of Christ. For though, absolutely speaking, '''human reason by its own natural force and light can arrive at a true and certain knowledge of the one personal God''', Who by His providence watches over and governs the world, and also of the [[natural law]], which the Creator has written in our hearts, still there are not a few obstacles to prevent reason from making efficient and fruitful use of its natural ability. The truths that have to do with God and the relations between God and men, completely surpass the sensible order and demand self-surrender and self-abnegation in order to be put into practice and to influence practical life. Now the human intellect, in gaining the knowledge of such truths is hampered both by the activity of the senses and the imagination, and by evil passions arising from original sin. Hence men easily persuade themselves in such matters that what they do not wish to believe is false or at least doubtful.

"3. It is for this reason that divine revelation must be considered morally necessary so that those religious and moral truths which are not of their nature beyond the reach of reason in the present condition of the human race, may be known by all mean readily with a firm certainty and with freedom from all error."

[[Category:Ethics]]