February 1980 talk, Serial No. 00903

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this is a
based on a course that i'm giving this semester at holy family college it's part of their religious formation program saw their the discord there are other religious and deaths i'll try to make it more specific and specifically for the monastic and aeromedical or but the basic up some
instance would be that and
so we've got sort of three elements years we've got the monk and we've got the religious dimension of the human family and then we've got of the modern world sort of as the context for all this so i tried to a indicate this graphically all these
models are always a little reductive but graphic leach
as the monk as a kind of particular and especially intense expression of this religious dimension of all humanity i think we are tied in to this dimension of humanity a particularly strong expression of it and i'm sort of witness to it and this is
always occurs in i'm in a particular context of history and for us since the modern world which i put there is a kind of vets and cauldron or something in which were being boiled disputes or a chalice support bit more positive so these are the three elements were
we're not just their without any relation to religious dimension of all of humanity people come up here they're interested in what we're doing etc not necessarily because they feel they have a monastic vocation been because they do have faith or even just a religious aspiration they say
see here as a kind of of special focus and sign of of what they're seeking for and but this does occur in the this century in this time if at any time in their questions or things are clear just dutch intervene and then i'll talk of getting and we not have a break and then any
questions or discussion or debate or
why the series of conversations reflections
our particular century as you probably know of challenges the religious dimension and challenges the monastic life in a way that a earlier centuries have not it's a it's a little less easy to be a religious today it's a little less easy
to be a monk
and we want to look into that why and how etc what our responses to that challenge of then i hope we'll see that it's not just all negative that is our modern world doesn't propose just to as difficulties and obstacles etc but there are resource
is there and new possibilities which might permit us to live our own monastic aeromedical life with a particular contemporary dimension that but such that's the richer because we've gone through this this sort of thing
why should we have to come to terms with this modern world one could say there's a kind of sort of timeless perennial aspect to the religious life to the monastic life we can just sort of make ourselves i don't know contemporaries with the desert fathers were the early medieval hermits or monks or something we can do
just want a bypass this whole bottom thing and so the whole issue could just not exist for us if we do this with a particular effort this might be one approach and we might want to discuss that that would be an interesting approach now my own position and will be
discussing your things that are
as the theologians the or pitiable that you could discuss there's there's different positions you can take not everything i'll be seeing isn't a certain of dogmatic truth but just to to stimulate of reflection in a position and others you might quite legitimately have different positions my own position would be that we are called as
christians catholics as bugs to be aware of this age in which we live and not just to try to up
ignore it one could cite here i was gonna rush over and get do documents of vatican two but i thought it was search but those a first chapters of fun gaudium in space the church in the modern world this explicit endeavor of the council fathers to situate are ecclesial situation in today
and that the rather eloquent beginning sentence the joys and sorrows of the modern world our our joys and sorrows and especially those of the core etc etc so this time in this rendering sort of incarnate in our historical moment are ecclesial experience
and so this would be with the monk and this repeat with the hermit every christian is called to do that and maybe even in a special way up the month and the in is in a in a special intensity and in is also a very special modality it doesn't mean keeping up with all the latest headlines
in the newspapers or it it would have to be done in a different way but of maybe it's something to be done when thinks here of the example of thomas merton who was not unaware of what was happening in the america the fifties and sixties that the racial problems the vietnam problem
all these issues and
sort of from this part of his life and not just at one level but or perhaps getting into his poetry and also into his prayer
i think you can do it so you can give examples of it inside the council i think you could offer also a kind of a theological motive for this coming to terms with our age
i'm and that is the in fact i have been born in this period and in this continent and not in another and so each one here
and i think what would have to argue that there's something providential illness
of the providential ist argument is is sometimes a little dangerous you know there's an energy crisis well god must will it so will just accept the energy crisis or so and so is very very sick well god will set so god doesn't will everything that happens we know that that such a something
that happened are also the result of human responsibility human weakness in sin etc the energy crisis maybe we wasted too much energy and our consumer society etc
and a sickness perhaps were called at someone's sick in a particular way to consult a doctor etc
that is too
but something like i am born in this age and not in another i wasn't born in the middle ages during the first three centuries or i will be born in year two thousand and one but precisely in this area of time i think one has to argue that this is something that god does will do
directly this is a very special thing that we can apply that to the sin of mankind or to the negligence or two but but this god is here i can't even say well my parents willed they will to have a child that they didn't know whether be masculine from and they didn't will disperse
zeiss unique person
debt am i if we're getting across her jacques my tennis some reflection is a very unique person here that him here that i'm quite as much a surprise to my parents as to myself into everyone else have this is god's doing now why did he put
me here rather than the time of st thomas aquinas or rather than time of and augustan or rather than the time has several centuries from now and why did he put me here and the american continent rather than in china or russia or southern africa or whatever
this is a great mystery and each one has to work through this but i think we are called to work through it
now we have resources one of the beautiful things about our century is the true books through research etc we do have accessible to us quite other cultures quite other times i can get into china of the third century bc for inst
so what if i do enough research and cetera i can really get in there and almost be there
my college we had a medieval scholar who almost lived more in the middle ages that he did in our such a said it was just quite a mistake of god that he was born today and having the time you said this rather jokingly
and so one can't do that but i think it's interesting to remember this is it's precisely our age with the printing press in scientific historical research and all this it permits this so it would wouldn't have been this possible say just two centuries ago this sort of thing
had i been born in the seventeen hundreds of you had it states it's a quite a dubious how much i could know about a china of the third century bc or even the middle ages in any sort of serious way i would have probably been up to two taken up with work on the frontier would have repeats head
ling next general store whatever it would have been but our own capacity to get into these different ages different spiritual this quite deeply is a particular gift of our own time so here already we've got a resource
a positive results of our time and we can think through what does this mean that the fruits of is the dangerous of this one can get quite eclectic or and confused if you go to any good college bookstore they'll be a religion section and that
you him to resentment to the whole bit
got the whole rainbow there are the older and one can get quite confused and there's lots of people hunting around were a little confused in their hand because there's just too many proposals so how to how to use this resource but not get lost sort of in the jungle the various pro
so this is one thing are so i think that the point is we are here and his providential that we're here it's god's will that we'd be here in this age in this time and we hope in this place so in some sense to work through this time and place to god
his will he hasn't wheel every aspect of this time and place obviously but he's well that we day in this time and place with all these complications etc and we do know to see ports did everything for those who love car everything cooperates with the good
so in some way of this is a constant theme of salvation history even the sin of mankind etc christians put in that can contacts are not just lost or not just victims of circumstance precisely through their faith working through also a situation of a twisted portrait situation
but can come out serving god witnessing god etc so this working through our own time and place maybe even to get elsewhere
maybe saying having worked through it that i want to put it aside so to speak and focus on another era or another dimension or a kind of interior silence that has not much time for modern world challenges sort of thing that is it can will
will happen i had i think it probably would that having worked through this material it would then not remain a constant focus but i do think it's it's very fruitful for
the contemporary christian and for the contemporary monk and canal is to at least work through and
the comments questions perplexities
have we all prepared to work through it
we'll be talking first about the religious dimension of men to work up to the theme of the monk i think they're profoundly again bound up how they're bound that that's interesting to reflect upon but my thesis is gonna be the in every human person there is a religious dimension their that that person's
some way or another has to come to terms with that the monk again is a very special expression and sign and witness to that
and so i think there is a very profound relationship though should check a super bowl thing his
the monkey is for all of humanity this religious dimension of all of humanity now what do we mean by the they're just too for my passport when he decided about at a but what do we mean by religious dimension of humanity
is such a phrase which is one of those easy glib woods but when you start to reflect on it it isn't that easy to see what we might mean or what we might not be
vincent an encyclopedic dictionary of religion published by the sisters of st joseph it's some three huge vibe some twelve thousand pages on there was a just dimension of humanity basically but from every sort of angle and so this is an immense arguments so in this city
ease of conversations will have we're not going to get to the bottom of their strip sauce which is can be touching a few little aspects of it but i think it's good to have a sense also his monks of the immensity of this but this area you can approach your in is on sorts of ways you can do a kind of well the religious
expressions of this in the history of humanity do do a kind of a comparative religions think so look into buddhism looking to hinduism judaism that the muslim religion and all these things as various expressions and hints and sort of symptoms of what this religious dimension is all about that's one way of doing or one can do a
philosophy of religions almost any serious philosopher asked to do this because this religious phenomenon so central to human history that you've gotta say something about it it's all the great philosophers have in one way or another a plato or aristotle over st thomas sort of spinoza
he called or can't they all have something to say about this religious dimension what are we going to do with it
are you can do a theology of this and here there's quite interesting debates going on today contemporary catholic theology what do you do with this religious dimension of humanity because what are the first things that appears is that we roman catholics do not have a monopoly on this it's not as
the only religious people in the world either roman catholics the others are not religious
this we cannot pretend to and it's interesting that we roman catholics also do not have a monopoly of the monastic life or on the aeromedical life this is something to be thought about and it it enriches i think our own vocation up who smokes might come up your hindu monk so this sort of of
challenge fascinated a burton and fascinates others of in the monastic life and up as that is the case of a monastic web will so it's the case of religious eleven we have to think about this so a catholic who goes in pilgrimage to do it this is certainly an expression of their luggage
estimation of humanity but can we say that a hindu who goes to bathe in the ganges that somehow that is not
a village and expression of this dimension when what do we want to say about that
or a buddhist monk who meditates for hours every day
god europe would do we want to say about these these expressions of the religious dimension that are not catholic also the whole range of christian i don't know it tastes a monk's there would we want to say about that other monks other a religious dimensions upon the athos etc so
this theme i think immediately broadens our horizon where there's some
there's nothing about it immediately they can permit us to limit ourselves to roman catholics and this might be healthy in a certain weight at then will want to focus and eventually but i think we want to acknowledge quite frankly the beginning that are we are called here to this
a broader horizon he said clear
so what is an expression of the religious dimension of what isn't
presumably then he'd do bathing in the ganges that would be
you get into all sorts of interesting proposals is that than for him
his way of getting to god how do you avoid here a kind of a religious relativism of all sorts of many ways to get to the top of the same mountain sort of thing
it's the only way to avoid that saying his bathing and the ganges is just a superstitious thing it's an idolatrous thing it has nothing to do with the true god this is a very interesting problem of the challenge of other religions of people profoundly religious in other religions are they saved or not
are they same perhaps precisely through their fidelity to their traditions this is what many contemporary theologians are same roman catholic and you can find some bases and sir thomas for this but in any way it is sort of thing
i think we want to think about
ah comments questions
peter we can debate is ah
now what do we mean by that religious dimensions of humanity but i might go through a series of answers to this just to give you a
panic over know what heresy that's just a pure bible
oh okay
a credit card
what do we mean by the religious dimension of humanity we might consider a series of answers to this go from the very negative to the very positive
and all in the area of christian theology
starting from us to protestant theologians in going twice or catholic theologians
prince karl barth
you bought a car parked up
we've all heard of carl art
credit a towering protestant theologian such tremendous influence on protestant theology doyle's now be worked through etc
he says that religion is precisely man's effort to assert himself against god and this can surprises this is about as negative approach to religion as you can get carl apart so enriching is match against god

what could he possibly mean by this does anyone have any idea
he opposes religion quite directly with christian faith
and he's sort of archetype of the religious man is the pharisee
and maybe that sort of getting clear what he's trying to get that he sank what have you got when you've got a little richest man you've got a man who took his own practices his own ways of doing things etc wants to save himself wants to indicate quite clearly to god and to man that he
he is he is as he should be before god and before me
so he tossed the temple and he washes his hands and all these cultic things and that the tithing and all the things that the pharisees did he does just to put himself in a just position with god and adjust position in the eyes of all others is a is a profoundly religious
man and bart says this is absolute contrary of the gospel of jesus christ which is not that we put ourselves in a just position of god and our fellow me through all that we do but the god has saved us through jesus christ as a pure gift we are
saved by faith not by works and here part of corpse all the romans hey softworks
the whole bit of religion is works i got go the temporal three times a day i got to wash my hands i've got to tie they have to do all these things and if i do these things i've become very religious and if i don't i not religious there are various grades of
people very very rare that just slightly every the just not at all religious your religious etc and you measure according to your works
now the bulk of the scale would be something very very religious he's put everything aside and is for and is is at all day long and so he's a full time professional religious and board says this is all very nice but it has nothing to do with the christian gospel so this is quite a radical if the challenge to us
it comes right from within the christian experience
this is one bart bart goats walter two phases and the modifies the later part is quite in love for instance with dancer who is a good mom very religious but this is a classical bart who does i think at least get us thinking and dutch challenge some of our maybe a temp
station said that because there might be a little grain of truth there
a chesterton said the problem with all heresies there's a seed of truth there it's someone who's gonna crazy about one aspect of truth but in denying here so you don't want to deny that little speck of truth there this is the problem so you got this direct
sort of opposition and contradiction between authentic faith which is a gift from on high i can make my faith do all this place practices if i say the rosary ten times a day do this to this and i'll build up my faith and sort of get a bigger and bigger issue an inflated now it's pure gift
from our i just as grace is just as salvation is what am i call to do and called to open myself to this gift of grace open myself to the good news since jesus christ and it's his faith which is essentially opening myself up to the gospel it's that which saves me
that religious practices religious good ones that indeed fate this crayons faith is recognizing i am a sinner i cannot save myself my works do not save me my works do not need make me into a great seat etc etc it is jesus christ the only holy one who has saved me to the guy
gospel and who now is as the good shepherd leading into the father so barak and from built up this direct contradiction between the religious dimension of humanity and christian faith so it's very interesting he's very very hard on all the other religions
he's not at all interested in the profundity of buddhism works hindu meditation to any of these things because that's not the gospel jesus christ and it is only the gospel jesus christ saves so he's a little bit more rigorous sector so if you want to talk about gospel and christ fine but if
you want to talk about him do with me and methods of meditation and yoga and all this the partners not at all just because this enters into the area furniture and if you want to talk also about monastic forms of life and domestic forms of prayer etc to he wouldn't be interested in at least this car park a more mature hello
it might be but this early rigorous carl part of the letter to the romans this is know that is simply
self justification to works which is the precise enemy of spark and in the letter to the romans and the precise enemy of our lord was always bad and paris
are there questions is this position
the for it seems like legit natural spread itself and religious practices this is a problem now she would say it is rigorous process takes for them and accepting the gospel hearing the word of god you do have thus churches you have liturgies etc
but not understood as what we do to be more and more only two but as are gathering is a people to hear the word of god it's a word of god saves so the center of the literature for him would be the word of god and given their that crisis to this reminds we would also be the eucharist etc but it can never understood as
a good work but as entering into the gospel and there would also be love and commitment social commitment the whole range of things but never understood as good works justification merit all this but it's understood as my as impulses my spontaneous reaction to the gospel
but it's always fainted saves not this but fate sort of fuck defies his impulses in love and all works
and in prayer
but it's always the prayer center at the rear of the temple doesn't even want to raise his eyes it's not the prayer of the man of the first time in front of says or i'm thankful for why i mean for my tithing you know so that's how he would respond

no it's we would respond this
now he would say be careful here because even that even that is grace and here we were it's sightsee paul again even of our opening ourselves to feed his grace we couldn't even say jesus is lord is not if not in the holy spirit it's the doing at the willing to do it
comes from greece but we would respond yes but we are called to collaborate in you you will see on was
as we got something which grace
that's right and traditionally the human upset if there were merely human like building a house or something maybe all right but there were permission and since i'm convincing myself now that i'm getting up there the the basic model for him is the tower of babel the men said let's be very religious let's go
build this target goes right up to heaven and will get up into heaven
and then god intervenes and confounds their languages and this is the whole phenomenon of road religions are great apart this can fusion of method simply
ways and things
so it's merely human in worst since a man wanting to justify himself for god which is the basic temptation sit in the garden if you eat this should become as gods
gray screen and it does not become silent
that's right now he does resemble problem what about all the southern mountains and i don't know how many answers i know the early part is not at all interested in all these other stories that there's hundreds of millions of souls he does goes on with cards
will the universal salvation god wills to save all of mankind
god saves them only through christ to and system that there can be as we see a kind of implicit your to baptism etc i don't want to eventually gets there i'd have to her research that but it's a real problem freedoms

yeah so
not saved he says all these have their conscience in there are aware of the creator true creation says in the famous passage and he says that's are all condemned
some politics is a universality of religions as a sign that you know the whole theology that the law does not save
so they know all mankind sit there about that there is a god and knows if i had it cannot be saved this is arts the algae and here and i think it gets close to at least in part it's not hard but paul their provinces argument we should all be aware of apart deed of grace
our faults basic thesis is the frog is insufficient and circumcision is insufficient in the whole bit
indeed the log in condemns me because i simply realize i can't observe the will notify the garden with my neighbor is more i can do it so the law kills who will save me from this to it's grace it sees and i opened my symptoms

when way
he was it

i don't know blake but that sounds very much
so here you see religion as the enemy the enemy of christ and this is quite surprising to us i it's interesting to sort of work through this kind of challenge to keep it in mind
other comments questions
we might have deal with one other challenge
i'm from within a christian camp it's a little less radical this is quite radical see this is saying that this is a sense even more radical that's right legs hurt because he say that with the solution or drug or something but it's a kids the will of god and christ
now but for others great
he was a dietrich bonhoeffer
isn't would read any of his stuff
ah yeah in jail under
now you don't quite a reward death and this is had its own influence yeah
he lived in the period of rising nazis and he immediately immediately perceived nazis and as tremendous enemy of the gospel and not all did and there are many protestants and unfortunately the catholics who plugged into hitler so it is sort of providential
but been over media perceived it as a kind of anti christian movement and he would all for western europe and all of the united states sort of trying to whip up of an awareness of the danger of this nazis him
and he tried taking type large
and when nazis really got into power he decided to go back to germany didn't want to have this sort of the advantage of been a privilege the erosion other sites we went back to trip going could be the in and he participated in a plot to assassinate hitler this is also very challenging and
getting the whole question of pacifism are not here he felt at a certain point the only way you can falling this christian gospel was not just passively resisting had earned was cured some choosing to to attempt to eliminate this man and a lot to work and he was jailed and home
just tell few months before liberation through tragic but he lived in jail extremely annoying like very serene and joyous and that he was a great comfort to the other prisoners around to two a who literature about model for a jail and his death
very rewarding get and his letters recently from prison is rethinking in quite a radical way christian theology and they've had another tremendous influence of products chaotic and that just like of catholics are so if you've got bought a bottle
he said to quite strong influences and contemporary protestant theology of nothing there's again there's not just the bark i talked about this other by richard barnes yoga and park defense and zones and which is meditation center
so what does bond on percent
part is sort of on theological biblical grounds as he understands and wanting to eliminate the religious dimension and also less the monastic life etc
by the process it's not so much the gospel and theology but it's our modern world that makes us have to reject the religious dimension he says if we have lived in the middle ages through the early period and fine mad was essentially religious and of some
all wanted to preach the gospel to the robin answer to the greeks you would have to work through their religious categories so all in a sweet sermon says what i keep i saw that altar dedicated to know god i see in your profoundly religious people that you russian without my high amps
students are so always working through religious categories file a bug offices in fact the modern world is no longer or religious age it's radically secure
and this challenges us if we want to be really been about time we have to work out what he calls a non religious christianity
just as paul worked out on religious christianity this is where up on offer is a little different part but we hear use an accord with barks
but for different reasons read two days
if we really want to announce the gospel to contemporary humanity in a way that will be accessible to it won't just be announcing nonsense terms we've got to announce it a non religious secular terms and so here from buffer springs out
for so-called secular ideologies
he attempt to rethink the sport not in religious categories but in
pure career a pure secular categories that will mean some to modern man
this is clear this project so good he's not saying as borrowers and it's intrinsic contradiction the religious was or he's saying that it's just a fact of history with no longer in a religious world we live in a i just what does it mean by this means
if you go into the medieval city for instance right at the heart of it there's a huge cathedral and that sort of spatial and temporal the also that the wife the whole communities built around the liturgical prayer and processions and we will be two sacks and there's the adventurous pageantry and play
a's service center of those even if free time
sort of entertainment to the people so to speak and the churches everywhere religious practices are everywhere
now if you go wrong if you go to chicago today at the heart of chicago was not a towering people and at the heart of the reserve policy is not over it's time for back score or what the the arab sounding the angeles or
it's a whole different rhythm it's the second urban culture
the heart of the city might be some skyscraper sum payout so who knows but it it won't be the one big cathedral our bishop who guides and united people in a in a religious rhythm
now if we live in a secular urban society we can't go down the middle of our way and just repeat religious categories to announce the saving as jesus christ died is was you've gotta have a little way of expressing to be able to
reach the heart of people
is this so it feels it's very very and nazi selling a see image and he feels the urgency that sort of tragic way of the modern age and the urgency of announcing you know way that's convincing and moving gospel to to save and transform and can
vert the automotive and he says we can't have all this religious baggage that holds us down so we've got us have the courage to strip our of service and announce a ghost knocking been or sketches this program it just a few lines of a few letters to another the
watch so precisely how we intend to news precisely what it is not that clear if you look at some you know arguing about it ever since up and bart for instance would not permit his theological students for instance to write have a doctorate on this later bottle
because he says we just don't know enough about peter bug had been have been able to come out of prison and develop all volumes are what he means by office then we can reflect on and analyzing them we have just a few brief sentences in the last matters of bottle for from prison so you just
can do it others feel that those few lines us sufficiently clear and incisive and dramatic and convincing that if you do end up to terms with his and
so it is
would it be a workers of the said he had cleverly who met slave votes
slaves were loaded nobody would care for them
was vitamins and settle for thousand and be and then somehow at the course of it would also share price and the end and something
would it be something i had a working group it very very severe the road
that's doing it in a way that's acceptable to and many catholic theologians who are also influenced by bot do this so it's getting into the real world and working through it
that's the way you do it
obviously in most terms it becomes in a certain way acceptable except this this is a little radical for us
and it's also very to a system into effect of what has been problems with been off now is
it appears that modern man is just not that all non religious there's a true that matters in religion and religion and prayer and meditation center in the young people etc so he's in trouble as bar to some trouble so working through this you can come handy
up of been strengthened but this is very much called into question to dish are other theologians the protestant roof over fun with is burton cox you heard his name for the secular city he tried to work through this
city he said this whole process of secularize e d sacralizing begin submit in the scriptures sell the basic message of the scripture says let's get out of the religious mindset and here ca
fox is right rather like art
all he says is remarkable for the same as fine it's is that it didn't begin to musical or twenty years ago with a lot of each it began with it with the word of god wants to get mad out of this religiosity in intuitive thing he has an interesting analysis for him
there's three votes of d religion nine see what is d religionize creation
the genesis listen
for the primitive religions the trees are gods and the moon is a god and the senza and it's all of all religious experience we're getting back to that it's a weird expressions of modern colds etc but there's nothing more energy religious in a forest it's full of
fairies things now what does genesis ain't know god created dogs it's things created all this under the dominion of man that is not to worship anything but only go so this wipes out the all of
nature religion
the security is wiped out through this genesis proclamation of creation it's got great of these things they're not gods and divinities some divinities etc
but it's creation for
then there was another kind of religious political refugees
this is the emperor was considered an incarnation of the divinity etc and this was a whole encounter with christianity christians were supposed to go and sacrifice to this god was emperor etc and dutch and the fair with all the rest so what does the book of exodus it know the fair
it is not some sort of incarnation of the will of god you can say no to to established authority there's nothing magical or automatic there and you will see notably pharaoh you cut out so that wipes that out that secular arises
the whole political realm
and then know death resurrection
means if christ is victorious even over this ultimate powers of death men don't get was all into wall and sister ship on sort of thing so this isn't interesting analysis so if you read your scriptures and if you're aware of the modern rome in realize you can just set the
whole religious dimension side it might have had time but it doesn't know so we work out a secular theology this develops she took a break theology currencies
christ is calling us to social justice social liberty social equality etc etc this is no now as i say it's not that everything is wrong here at home but this is a whole current and picking cetera
your questions
now these are very troubling christian thinkers ness who
title of our course religious dimensions a few men and the name and said okay you can talk about it and you should talk about it but primarily is something to be overcome something to move
to to
so religion
we need brother anthony
religion is a virtue
there are virtues and vices patterns of behavior
religion is a virtue it has to do with the scripts so to speak giving god his duty

there's if you remember for major cardinal virtues under which other subordinate virtues or tidy and now justice is the car traffic virtue of shipping to another he is do

at thomas says religion
he is a soap virtually under the cardinal virtue of justice this is where he puts his how he understands so just skip another is to ah someone hires or worker to go out in his garden pick apples and they agree on a price of three dollars
at the end of the day that boss is bound by justice to give that amount
yes to give the due to that other if you just less he's not measuring up to the virtue of justice and if he's a cat but you could you should confess his sin against the virtue of justice
so justice is given that amount that i should to another now car is another and i all things to god so what is religion is given god history
when what is this is to his worship and service worship particularly in prayer that are cheat intra service personal prayer in social commitment etc so for some thomas religion is a radically positive things
and interestingly enough hearing fits into our analysis and also use it has to do with all of humanity there are the theological virtues he'd have to do just with christians faith open charities
and these are gifts from are high
now interesting the thomas also clearly distinguishes between readmission and fame all men are called practice the virtue of religion simply because they're men women
the even if they haven't received a gift fantasy so there are quite distinct and paris think this is where something like you know as to support something like this you can at least dialogue between march and say yes also we acknowledge that religion is not fake
the religion in events urban service even not salvific i can very sincerely to all sorts of religious practices and i will not be saved if i don't have faith this as small as possible mrs thompson points but religion
thomas against barges is a positive fish but bart is doing is sort of hitting over the head what thomas would call the sentence against religion every virtue has its vices against it devices against social justice would be not giving another is
just pains such devices against religion including to sue thomas art for instance idolatry
and superstition
so when the jews out in the desert worship to go to care calf that isn't religion that is a sin against to religion because they are not giving the one god is too
so often when you discuss with young this is very important to you can like don't bring up the spanish inquisition than the reverend jim jones and ayatollah khamenei youtube music know what religions fanaticism it's hatred it means bitterness and all these things then you must always say is
the abuse of something this not argue against get the abuse of a virtue does not get eliminate the virtue but eliminate them the abuses against the virtue
and this is sometimes this crew
now we have time to study
sketch parent briefly of this is updated in contemporary a catholic theologians such as run

rauner says that in every human being precisely in so far as is a human being there is this thirst for the transcended and the absolute there is this need for
for transcendence and this is the religious dimension of human this is what we're on to talk about something in every human being mad woman three years old fourteen years old black skin white red born in that century use it doesn't matter every you would be just by
virtue of being a human being has this religious tinge
oh a need for an openness to the transcend gaps
so you can picture a human being as this kind of open shallots seeking
now the human being can in his freedom to all sorts of things with that need he can sort of turn it around with frustrated and shake well and too afraid of transcendence and all my marbles in having a beautiful house in a beautiful cards and going to try to quench my deep thirst or something
thing right trends and thinks this is a quite a common solution for a contemporary of the consumer society where one can turn it all around and given to a party that nazi party or the cutlass party or something i'll give myself to the people i'll give myself to this political movement is more
going forward that's going to establish a new king bhumibol writer true through what so but deeper say the human person wants to give himself offer himself to some something it is greater than himself transcend and fulfills himself and this is this religious to fish
in fact positively sort of ratifies this and converses and gives it an expression in prayer and service these are religious acts if they're new well with you
the can do descend to the ganges etc he's doing all the way he knows how is giving expression to this openness deep within his deaths
oh he's need for is going towards the absolute and transcend
as is the question it's just that the religious we feel theologically this only gets you so far it get you in the direction of god but you need another level so to speak another dimension of faith to get you there
that is i can do all i can all the religious things all day long as it that will not save me it'll get me at least aware that i need god and if i do them with great profundity it will make me aware that i can't get there just on my own
you'll be that profundity of intuition and then faith takes over and i go the distance my carried up to retrain park so but this is this wanted to sort of the starting point the foundation point if i don't open myself up to this religious dimension in me to this need for
for transcendence is very difficult for faith to come in he did by opening myself up might already be the first movements faith
is this game
so so here we got
sort of where we're at theologically we can stop now and
think about this
just take a break for about a ten minutes
so hits the combat of this discussion