8/13/2023 0 Comments Divine optimism philosophySacred Scripture in fact invites sinners to be converted and holds them responsible for not being converted (Mt 23.37 Rom 10.16 Acts 7.51 –53).Īlthough there are individual creatures irremediably hostile to God who ensnare men (the fallen angels), these are not such by their nature, but, having been created good, they became evil through their free individual choice. This is denied to no one, not even to the infidel (H. Denziger, Enchiridion symboliorum, 1521,1555). The human will is capable of good acts, even without any supernatural help, and, above all, maintains its liberty, with which it can consent to the invitation of grace (H. Denziger, Enchiridion symboliorum, 3004,3026). By means of human reason man can arrive at the knowledge of God, the principle and end of the world (Wis ch. At the beginning, however, he was not in this state, and the corruption introduced by sin does not totally destroy his natural goodness (anthropological optimism). To be converted he needs the assistance gratuitously given by God (H. Denziger, Enchiridion symboliorum, 1541, 1572). He cannot on his own observe the natural law for long (H. Denziger, Enchiridion symboliorum, 371, 1511). In opposition to the exaggerated optimism of the Pelagians, the Church teaches that man by original sin was changed for the worse in body and soul (H. Denziger, Enchiridion symboliorum, 199, 207, 456, 458, 462) and against medieval Catharism (H. The goodness of the material world was also reaffirmed by the magisterium of the Church against Priscillianism (H. This teaching was developed by Irenaeus against Gnosticism, by Tertullian against Marcion, and by Augustine against the Manichaeans. 8) and reflects the perfection of its author (Wis ch. 1 –2): the world is the work of the divine wisdom (Prv ch. The good God has created the whole world and found it good (Gn ch. Christian faith is not compatible with that absolute dualism that makes matter the principle of evil (Plotinism, Gnosticism, Manichaeism, Catharism). Revelation shows the value not only of the spirit but also of matter (cosmological optimism). Therefore, one can speak of an optimism in theology only in the sense that evil is not total (the various beings remain essentially good) and does not take the upper hand over good (evil will not only be subordinate to good, but has even now a function in the triumph of good). The Christian message supposes the existence, but also the contingency, of evil in the world: evil is present, but it would not be (at least in its actual extent) without mankind's free choice.
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