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March 27, 2011 - Third Sunday of Lent

Romans 5.1:

justified by faith, we are at peace with God through our Lord Jesus Christ.
Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
Iustificati ergo ex fide, pacem habe (a) Music in Deum per Dominum nostrum Iesum Christum.

Faith is a virtue? The question may be surprising, but is justified considering that virtue has as its object the good, while faith has for its object the truth: it would seem, then, that faith is not exactly a virtue. S. Thomas (S. Th. II-IIae ª q. 4 a. 5) follows from the Pauline passage that faith is a virtue, and distinguished: in faith "formed" (that is animated by charity, living) there is the contribution of faith, to which the intellect accepts the truth, and charity, for which the will tends to the (true) the highest good (God). The living faith that is in fact an act of the intellect to accept the good command of the will (and not to intrinsic evidence, which would exclude faith.) So la fede formata è una virtù. La fede "informe" (ossia senza la carità, morta) invece non lo è, perché le manca l'apporto della volontà.

Videtur quod fides non sit virtus. Virtus enim ordinatur ad bonum, nam virtus est quae bonum facit habentem, ut dicit philosophus, in II Ethic. Sed fides ordinatur ad verum. Ergo fides non est virtus.
Sed contra est quod homo per virtutes iustificatur, nam iustitia est tota virtus, ut dicitur in V Ethic. Sed per fidem homo iustificatur, secundum illud ad Rom. V: "iustificati ergo ex fide pacem habemus" et cetera. Ergo fides est virtus.

IIª-IIae Respondeo dicendum quod , sicut ex supradictis patet, virtus humana est per quam actus humanus redditur bonus. Unde quicumque habitus est semper principium boni actus, potest dici virtus humana. Talis autem habitus est fides formata. Cum enim credere sit actus intellectus assentientis vero ex imperio voluntatis, ad hoc quod iste actus sit perfectus duo requiruntur. Quorum unum est ut infallibiliter intellectus tendat in suum bonum, quod est verum, aliud autem est ut infallibiliter ordinetur ad ultimum finem, propter quem voluntas assentit vero. Et utrumque invenitur in actu fidei formatae. Nam ex ratione ipsius fidei est quod intellectus semper feratur in verum, quia fidei non potest subesse falsum, ut supra habitum est, ex caritate autem, quae format fidem, habet anima quod infallibiliter voluntas ordinetur in bonum finem. Et ideo fides formata est virtus. Fides autem informis non est virtus, quia etsi habeat perfectionem debitam actus fidei informis ex parte intellectus, non tamen habet perfectionem debitam ex parte voluntatis. Sicut etiam si temperantia esset in concupiscibili et prudentia non esset in rationali, temperantia non esset virtus, ut supra dictum est, quia ad actum temperantiae requiritur et actus rationis et actus concupiscibilis, sicut ad actum fidei requiritur actus voluntatis et actus intellectus.

Ad primum ergo dicendum quod ipsum verum est bonum intellectus, cum sit eius perfectio. Et ideo inquantum per fidem intellectus determinatur ad verum, fides habet ordinem in bonum quoddam. Sed ulterius, inquantum fides formatur per caritatem, habet etiam ordinem secundum quod est bonum to voluntatis obiectum.

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About Fukushima

would be the time to recognize our limitations, and realize that the claim of any cost to meet every need of material, even doing violence to nature, is completely pointless, not only from a spiritual point of view ( that many of the little matter) but also material. We must stop thinking of technology as a crowbar with which, as soon as there is an immediate utility, disrupting everything.

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March 20, 2011 - Second Sunday of Lent

2Ti 1.8
b-10 ... with the power of God, you suffer with me for the Gospel. Indeed, he has saved us and called us with a holy calling, not according to our works, but according to his plan e la sua grazia. Questa ci è stata data in Cristo Gesù fin dall'eternità, ma è stata rivelata ora, con la manifestazione del salvatore nostro Cristo Gesù. Egli ha vinto la morte e ha fatto risplendere la vita el'incorruttibilità per mezzo del Vangelo.

... sygkakopathison the Gospel Against strength of God, 9tou \u200b\u200bsosantos us and calls kalesantos ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων, 10 φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου.

... collabora Evangelio secundum virtutem Dei; 9 qui nos liberavit, et vocavit vocatione sua sancta, non secundum opera nostra, sed secundum propositum suum, et gratiam, quæ data est nobis in Christo Iesu ante tempora sæcularia. 10 Manifestata est autem nunc per illuminationem Salvatoris nostri Iesu Christi, qui destruxit quidem mortem, illuminavit autem vitam, et incorruptionem per Evangelium.

A proposito del Cristo distruttore della morte, dai Sermoni quaresimali di un altro domenicano, il beato Jacopo (Giacomo) da Voragine (da Varazze) ecco un commento a Gv 11,50 ("conviene che uno solo muoia per tutto il popolo" - Feria VI quinte hebdomade quadragesime, 2/2).

Il genere umano era morto di una quadruplice morte :

a. nel presente:
1. morte della natura, vinta dalla risurrezione
2. morte della colpa, vinta dall'effusione del sangue di Cristo

b. nel futuro:
3. morte dell'inferno, vinta dalla spoliazione dell'inferno operata nella discesa agli inferi
4. morte della privazione della visione divina (più grave della precedente), visione nuovamente accessibile grazie alla morte di Cristo.

Expediebat ut Christus mortem subiret ideo expediens erat ut moreretur Christus ut eius mors mortem nostram destrueret; ideo dicit: "expedit uobis ut unus moriatur" etc. Homo etiam erat perditus et ideo expediebat, ut Christus ad nos ueniret et mortem subiret; ut sic hominem perditum inueniret; ideo subditur: "Et non tota gens pereat". Erat etiam homo a Deo diuisus et dispersus; ideo expediebat ut Christus homines ad eum congregaret, ideo subditur: "Non tantum pro gente, sed ut filios Dei qui erant dispersi congregaret in unum". Ex his igitur habetur, et humanum genus mortuum, perditum et dispersum. Expediebat ergo ut Christus moreretur, et sic humanum genus mortuum uiuificaret, perditum inueniret et dispersum congregaret.

Primo ergo expediebat ut Christus moreretur ut sic hominem mortuum uiuificaret. Erat autem homo mortuus quadruplici morte. Quarum due erant in presenti, scilicet mors nature et mors culpe. Due autem erant in futuro, scilicet mors gehenne et mors que causatur ex priuatione uisionis diuine.

Primam mortem , scilicet nature, destruxit per suam gloriosam resurrectionem.
"Per hominem mors, et per hominem resurrectio mortuorum" (I Cor. 15).
"Uiuificabit nos post duos dies, in die tertia suscitabit nos" (Osee 6).

Secundam mortem , scilicet culpe, destruxit per sui sanguinis effusionem.
"Lauit nos a peccatis nostris in sanguine suo" (Apoc. 1).
"Sanguis Christi emundabit conscientiam nostram ab operibus mortuis" (Hebr. 9).

Tertiam mortem , scilicet gehenne, destruxit per inferni expoliationem; tunc enim infernum expoliauit; quando sanctos Patres inde eduxit.
"Ero mors tua, o mors, morsus tuus ero, o inferne" (Osee 13).

Quartam mortem , que causatur ex priuationem uisionis diuine, destruxit per sue uisionis restitutionem; quam quidem restitutionem petebat sibi fieri Propheta dicens: "Redde mihi letitiam salutaris tui" (Psal. 50). Ista autem mors est grauior quam gehenna; unde Augustinus in Enchiridion: "A regno Dei exulare, a ciuitate Dei alienari, a uita Dei cadere, dulcedine Dei carere, tam grauis est pena, ut ei nulla possint tormenta, que nouimus, comparari". De hac etiam sic dicit Chrysostomus in libro de reparatione lapsi: Nonnulli imperitorum putant sibi satis esse et optabile uideri, si gehenna tantummodo careant; ego autem multo grauiores gehenna dico esse cruciatus, remoueri et abiici ab illa gloria, et ita excludi a beatis, et alienum effici ab his, que preparata sunt Sanctis; tantum generat cruciatum, tantum dolorem, ut si etiam nulla extrinsecus pena torqueat, hec sola sufficeret; omnis enim gehenne superat cruciatum.

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March 13, 2011 - First Sunday of Lent

Romani 5,12:

Come a causa di un solo uomo il peccato è entrato nel mondo e, con il peccato, la morte, così in tutti gli uomini si è propagata la morte, poiché tutti hanno peccato.

Διὰ τοῦτο ὥσπερ δι'ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ'ᾧ πάντες ἥμαρτον.

Propterea sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt.

on this text, one of the capital with respect to the doctrine of original sin, call attention to the previous post . The third mistake about the grace that St. Thomas lists is that of Pelagians, who 1. denied that there was no original sin in infants 2. took only the beginning of the work was good man and the fulfillment of God 3. believed that grace was given to man by his own merits. Against the first error, Aquinas cites Romans 5:12 (and Psalm 51:7), against the second Philippians 2.13; against the third Romans 11.6. Our text is quoted in the translation of the Vulgate that reads: "where (Adam) all sinned." In this regard, here are some excerpts of a catechesis of John Paul II (general audience on October 1, 1986):

1. The Council of Trent made a solemn text of the Church's faith concerning original sin. In the previous catechesis we considered the Council's teachings on personal sin of their ancestors. Now we want to reflect on what the Council says about the consequences of that sin had for humanity. In this regard, the text of the Tridentine decree, a preliminary statement:

2. The sin of Adam has passed on all his descendants, that is in all men as from parents, and their heirs in human nature, now a private friendship with God
The Tridentine decree states this explicitly: Adam's sin has harmed not only him but all his descendants. The original holiness and justice, the result of sanctifying grace, have not been lost by Adam only for themselves but "for us" (nobis etiam '). So he sent to all mankind not only bodily death and other penalties (consequences of sin), but the sin itself as the death of the soul ("Peccatum, quod mors est animae).

3. Here the Council of Trent used a remark of St. Paul in Romans, which was already referred to the Synod Carthage, however, taking a lesson now widespread in the Church. Today, the Pauline text in translation reads: "As a result of one man sin entered the world and by sin death, so death passed upon all men because all sinned" (Rom 5.12 ). In the original greek reads: "eph'o pantes emarton ', a term which in the Latin Vulgate was translated:" in quo omnes peccaverunt', 'in which (one man) all have sinned ", but the Greeks, since 'beginning, clearly intended that the Vulgate translates' in court' as a 'why' or 'as' sense now commonly accepted by modern translations. However, this diversity of interpretations of the expression does not change the fundamental truth contained in the text of St. Paul, that is the sin of Adam (the parents) had consequences for all people. Moreover in the same chapter of Romans, the Apostle writes, "for one man's disobedience many were made sinners." And in the preceding verse: "the fault of one man has affected all people the conviction" (Rom 5,19.18). St. Paul, therefore, connects the situation of sin of all humanity with the guilt of Adam.

...

5. Another statement is contained in the Tridentine decree: the sin of Adam passes in all the descendants, because of their origin from him, and not just the bad example. The decree states:

"This sin of Adam, which is unique in origin and transmitted by propagation not by imitation, as is present in all specific to each."

Therefore original sin is transmitted by natural generation. This conviction of the Church is indicated also by the practice of baptism for babies, which you call the Council's decree. Infants are incapable of committing a personal sin, however, receive, according to the age-old tradition of the Church, baptism shortly after birth for the forgiveness of sins. The decree says

"are truly baptized for the remission of sins, that is what they have cleansed the regeneration in the contract generation. "

In this context it is clear that the original sin in any descendant of Adam is a kind of personal guilt. It is the privation of sanctifying grace in a nature that, through the fault of parents, has been distorted from its supernatural end. It is a "sin nature", comparable to the analog-only "sin of the person." In the state of original justice, before sin, sanctifying grace was like the 'dowry' supernatural human nature. The "logic" of inner sin, which is rejection of the will of God, the giver of this gift, the loss of it is contained. Sanctifying grace has ceased to be the enrichment of the supernatural nature, the ancestors passed on to all their descendants in that state it was when they started the human generations. Therefore, man is conceived and born without sanctifying grace. Precisely this "initial state" of man, linked to its origin, is the essence of original sin as an inheritance ("peccatum originatum original," as they say).

...

(6.) The Council of Trent refers particularly to the Pauline text of Romans 5.12 as a cornerstone of his teaching, seeing established in it the universality of sin, but also the universality of redemption. The Council also refers to the practice of infant baptism, and does so because of the close relationship of original sin - as universal inheritance from their ancestors with nature - the truth of the universal redemption in Jesus Christ.

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"Particles of fancy: raving sober alternating with alcohol / patie. In the" square "frames are the objects (installations of luck) that introspection of stolen items that emphasize the unconscious. circumnavigation The observer becomes flawed and tired. "

Co2,no2,so2, H2s, Which Is Most Polar?

Going crazy sober V

Ego biting pale screams.
Presence helium:
in a whisper, my voice 'brawl'.
bulbs tumble
and I blind I break the boredom.
With constant greed, misery
vicious

empty your pockets to fill them with tedious ravings:
frail oxymoronic.
Seeking to escape the piles of assumptions
imprinted nell'ipoderma
above me
each decompression
perpetual / mind.