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Review of George Remete, Ființă şi credință, vol. III: Credința, Ed. Paideia, Bucureşti, 2016, 623 p. La subjects se va trece doar Essay|Book Review |Scientific Life / Book-Review
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Materialul prezintă o analiză interdisciplinară, la granița dintre științele medi-cale, ecologie, antropologie și teologia ortodoxă, a câtorva dintre cele mai importante pan-demii ale ultimului secol, a cauzelor și implicațiilor acestora asupra civilizației. Suntmenționate succint, date despre gripele aviare sau porcine (A/H1N1, H2N2, H3N2,H5N1), despre cele declanșate de betacoronavirusul SARS-CoV-1 (SARS) și betacorona-virusul MERS-CoV (MERS), precum și despre pandemia Covid-19, declanșată de unalt betacoronavirus SARS-CoV-2. Sunt expuse o serie de explicații privind posibilelecauze ale acestor pandemii, care țin de (ne)respectarea normelor de biosecuritate – înunitățile de creștere intensivă a mamiferelor și păsărilor, de (insuficientele) reglementăriprivitoare la piața animalelor sălbatice, și, în general, de un raport neadecvat cu resurselelumii vii. Sunt discutate unele norme de biosecuritate din zootehnia intensivă și uneleanalize ce semnalează posibile riscuri de natură epidemiologică care ar putea surveni încazul nerespectării acestor norme. În legătură cu piața animalelor sălbatice, sunt prezentate3 exemple: liliecii (Rhinolophus ferrumequinum), civeta de palmier (Paradoxurus her-maphroditus) și pangolinul (Manis javanica), fiind menționate câteva din practicileabuzive legate de acestea mamifere, și regiunile de pe glob unde aceste practici suntprezente. Perspectiva spirituală, oferită de teologia creștină, introduce reflecțiile patristicedespre raționalitatea creației, în lumina Întrupării Logosului, și maniera spirituală deraportare la lumea vie care decurge din ea. De asemenea, sunt analizate succint câtevadintre anomaliile induse de teoriile conspirației, foarte prezente astăzi, care afecteazădeopotrivă percepția realității, receptarea considerațiilor de factură spirituală și lecțiarezultatelor furnizate de științe. Câteva înțelesuri, pentru toate aceste situații luate îndiscuție, oferite de teologia creștină, sunt identificate la autori precum Panayotis Nellas,părintele Dumitru Stăniloae și Olivier Clement. Acestea încheie analiza de față, cu tre-cerea în revistă a numeroaselor pericole ce amenință civilizația actuală (inechitățilesociale tot mai adânci, poluarea și risipa, supra-exploatarea resurselor, utilizarea abuzivăa tehnologiilor etc.), subliniind necesitatea redescoperirii și cultivării interiorității omenești,pentru (re)câștigarea unei dimensiuni spirituale a vieții, singurele care – în viziuneaspiritualității creștine – pot oferi premisele de reorganizare rațională a civilizației.
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![А.К. Бустанов [Bustanov A.K.] 2019. Библиотека Зайнап Максудовой / Зәйнәп Максудова китапханәсе](/api/image/getissuecoverimage?id=picture_2020_57329.jpg)
А.К. Бустанов [Bustanov A.K.] 2019. Библиотека Зайнап Максудовой / Зәйнәп Максудова китапханәсе. Москва: Mardjani Foundation, 463 pp. ISBN 978-5-6040378-1-2.
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The Ignatian Spiritual Formation in The Priesthood. From the Roman College to the Institute of Spirituality of The Pontifical Gregorian University of Rome. The present study aims to analyze the importance of the spiritual formation of Seminarians and Priests in the present times. Assuming that the most delicate part of the formation concerns the work of the divine grace, the exhortations of the Pontiffs, from Leo XIII to Francis insist that the good dispositions of the Seminarians help them to find in their Formators the spirit, better understanding and all the help to reach the state of perfection, called priestly holiness. As one of the forms of the celebrations of the 60° anniversary of the Institute of Spirituality of the Pontifical Gregorian University, this paper also has the purpose of some genuine expressions of gratitude for the contributions of Fathers Herbert Alphonso and Maurizio Costa, two Jesuits who have been called to the Father’s House. Together with Father Franco Imoda, they were sensible toward the needs of the Church with great courage. As an answer to these expectations and on the explicit request from Congregation for the Catholic Education of the Holy See, Father Joseph Pittau S.I., the then Magnificent Rector of Pontifical Gregorian University, founded, the Interdisciplinary Center for the Formation of the Formators in Seminaries (CIFS = Centro Interdisciplinare per la Formazione dei Formatori nei Seminari) in May 1996. Our conclusions synthesize the results of the research, and place in prominence the mission of the Institute of Spirituality as an expression of its fidelity to the inheritance of the Roman College.
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The present paper takes into consideration a few aspects related to the relation between the two disputeddomains of knowledge: science and religion. After having pointed out the main eight warfare andnonwarfare models of interaction between science and religion, the study focuses on the motives ofEastern and Western Christianity breach, which resides on the very different attitude to Science andNature. The main part of depicting the nexus between the two fields of research is focusing on thedoctrine of creation, the one Christian theology truly revolutionized. The Christian Weltanschauung wasso new in comparison with Greek cosmology that it had to raise new questions and make radicalmodifications, especially regarding the understanding of space and time. The Fathers of the OrthodoxChurch were happy to use the science and philosophy of their time in their theological thinking. However,they did not pursue a natural theology in the sense the term is often now understood based on scholastictheology. According to the Orthodox understanding, the intellect provides not knowledge about thecreation but rather a direct apprehension or spiritual perception of the divine Logos (Word) incarnate inChrist, and of the inner essences or principles (logoi) of the cosmos components created by that Logos.The arguments of Orthodox Christian theology proof that the quantum universe was created out ofnothing and that it is kept in existence only by God's relationship with creation through Jesus Christ andthe Holy Spirit. In relation to itself, the universe is reduced to nothing, because God is in Himself, whileany other created thing is dependent upon Him, into an indissoluble connection with Him. According tocreation theology, God gives the world its rational, intelligible structure as described by the laws of naturethrough the transcendent and eternal act of bringing the world into existence ex nihilo. As immanentcreator, God also continues to create (creatio continua) and providentially direct processes and eventstowards their consummation in the eschaton. Overall, there is a poignant reason for keeping science andreligion together once “science without religion is lame and religion without science is blind” (Einstein).
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For centuries, science was considered as something radically different from religion. Yet, thefoundations of true science are deeply religious in nature. This paper seeks to show how religionis the only foundation needed for the formulation of scientific theories, since it provides the coreprinciples on which the building of exact sciences is based upon. Our need to understand thecosmos and our faith in us being able to do so, are the main prerequisites for conducting science;prerequisites that are derived from our belief in us being the sons of God and, thus, being able toread His mind. From its birth on 7 March 1277 up to today, science seems to be the only logicalattitude of religious people towards the unknown cosmos.
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Although scientific research is in full bloom regarding, for instance, the environment, the fact of creationcannot be ignored either, even if some scientists deny it, while others ascertain it, albeit fromperspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limitsof cosmology are structured as well by Christian theology, which shows that the study of the world,guided by laws of physics in a limited framework, is carried out inside the creation affected by theconsequences of the primordial sin, so that the reality of the world before sin is known only to those whoreach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, gothrough the moment of separation of the soul from the body, waiting for the general resurrection.Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of eachbeliever, which is a transformation on the personal and cosmic level, according to Jesus Christ’sresurrected body, which means the reality of a new physics, which concerns both the beginning of theuniverse, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will berenewed by transfiguration. Regarding the existence of the universe, the differences are given by theperceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, thenecessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in Hiscreation, but also His work in it, namely the transcendence and the immanence in relation to the creation.The autonomous cosmology engenders the evolutionist theory, which leads to secularism and,consequently, to the gap between the contemporary man’s technological progress, and his spiritual andmoral regress. Today, more scientists are turning their attention also to the data of the divine Revelation,the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church,which will mean a deepening of the dialogue between science and theology in favour of the man fromeverywhere and from the times to come
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This article presents eco-philosophical approaches and ideas presented by Henryk Skolimowski, Roger Scruton, and Pope Francis, in their views on environmental issues. This applies both to the diagnosed causes of the contemporary ecological crisis and constructive proposals to counteract this crisis, by changing our way of thinking and attitudes towards the world. The article begins with an outline of the beginnings of ecological philosophy as a worldview reflection on the relationship of man to the environment. The author’s attention is focused on the ideological profile of eco-philosophical concepts, which determines the progressive or conservative profile of a given eco-philosophy. In the author’s opinion, the green philosophy of R. Scruton, as well as the concept of integral ecology by Pope Francis, can both be classified as ecological conservatism. The eco-philosophy of H. Skolimowski, on the other hand, makes it possible to mediate both progressive and conservative eco-philosophical proposals. According to the author, it is important to be aware of both the differences and the similarities of various eco-philosophies. The common element of the concepts, analysed in the article, is the importance of an ecological, environmentally friendly lifestyle for counteracting the ecological crisis.
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Religious fundamentalism phenomenon is complex social concept that demands interdisciplinary access. Psychological and theological assumptions must be considered in order to get correct understanding. Although going different ways, psychology and theology often come to the same conclusion. People’s nature’s complexity demands careful approach. Behind generally known problems of aggressiveness, truthfulness and kindness, new views can be found. They throw new light on religious fundamentalism. In that way, we come to a better understanding and possible suggestions from psychological and theological standpoint. They could give their contribution in prevention of this phenomenon which is often simplified in public.
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The paper deals with proving the thesis that even scientific discourse, if it respects the logic of scientific discovery, necessarily ends with the notion of God and the Creator. The example of linguistics and semiotics shows how these sciences, even when adhering to the Aristotelian metaphysics of language, lead to God as the supreme concept, and in Pierce’s version of linguistics and semiotics, where the essence and the entity are taken into consideration, these sciences lead to experience of Being as the fullness of entity, instead of meaninglessness. All natural sciences, and most of all quantum physics, prove the existence of God, but it is up to every scientist whether or not he will make the leap from intellection into a concrete spiritual feeling of entity essence, a leap from science into faith.
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The dialogue between theology and science has an important role in the understanding of human existence background. Therefore, because of this importance the theological knowledge is always an original one and cannot be confounded with another science theory or philosophical concepts. In our study, we had try to underline this kind of knowledge and to put it in connection with the scientific and philosophical background. Our presentation has also an interdisciplinary approach, trying to discover the real perspective of human existence.
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Technology has entered intrusively into human existence, into society and into the modern family, where we live or work, and even into our minds and souls. It is widely used today in all of its variants, thus making us addicted, to one degree or another, on its means of presentation. We are currently talking about a so-called Homo Connecticus, which is attached to everything that means media and digital technology: TV, PC, tablet, laptop, smartphone, etc., hence the new forms of cyber-addiction or technology- assisted addictions. Recent evaluations show that, in a life of about 75 years, contemporary man spends, on average, 11 years in front of these modern means of information, without even noticing the side effects of its usage. Scientist talk about ”digital stress”, “computer depression” or “nomophobia”, anxiety, mental and physical discomfort, all of these caused by technology’s absence. When we talk about the effects of digital technology on the human being, consciousness makes us acknowledge, first of all, its positive sides, which facilitate and help us in our everyday life. On the other hand and with the same discernment, we must be aware of the potential drawbacks that can lead to a lack of control and purposefulness. Thus, media is neither good, par excellence, nor eminently harmful, and its quality is revealed according to the way man uses it: either wisdomly, for intellectual and spiritual practices, or in an abusive and addictive matter, causing harm to the soul and the body. In all things, the true Christian must seek spiritual freedom and inner unity. When it comes to children or young people, whose perception is not fully stated or practiced, parents are called, first of all, to provide a positive and healthy digital behavior for their children. We can even talk about a “digital abstinence” or “digital detoxification”, thus meaning browsing the Internet from a more responsible approach. By doing this, digital devices and healthy technology habits can be practiced by the whole family, both parents and children.
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The most popular proof used in the 18th century for the existence of God was the proof from design: the orderliness and beauty of nature pointed to the existence of the supernatural designer. Physico-theologians who used this proof not infrequently made details of their investigations a subject of derision. Maupertuis proposed his proof he considered superior to other proofs to avoid pitfalls of the proof by design, a proof based on his principle of least action. The article discusses the theological relevance of this principle and his views on the attributes of God and on eschatology as related to his proof of the existence of God.
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Recently the author has fully addressed the first two days of Genesis according to his well-developed black hole universe model (see Paper-I and Paper-II). In accordance with this new interpretation of Genesis, God first created the infinite entire universe called “earth” with matter named “water”, and light, space and time, fundamental forces and motion. Then, he hierarchically structured the entire universe by separating the matter and space with infinite layers bounded by event horizons (called “vaults”) and further formed our finite black hole universe. The efforts bridged the gap between Genesis and observations of the universe and brought us a scientific understanding of the Genesis. In this sequence study as Paper-III, we describe how God constructed the interiors of our finite black hole universe. It includes the formation of celestial objects by gathering the water or gravitationally collapsing the initial super fluidal matter under the sky or inside the even horizon of our black hole universe. These formed celestial objects could be stars and planets called dry grounds or lands, in which matter is not in the water state any more, and galaxies and clusters called, respectively, seas of stars and seas of galaxies.
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The XX century is without doubt a century of physic, especially particle physic. In the aftermath of World War II, science was seen as a potential olive branch. The European Organization for Nuclear Research – CERN is formally created on September 1954, with a mission to conduct experiments that push the limits of physics. These days not only scientists from all around the world, but ordinary people are waiting the results from CERN laboratories and LHC. One cornerstone is still missing in order to explain Standard Model and to answer a question how elementary particles get their mass. Scientists think that the Higgs mechanism could provide the answer to that question. The manifestation of that mechanism is something called the Higgs Boson – a particle that is thought to exist but hasn’t been found in experiments yet, and the goal of CERN activities is to find the Higgs Boson. If that happens, science will conclude the theory of the Standard Model. The claim of basic science is also “naked” science, i.e. science without metaphysical rooths. Long before cutting off metaphysical, natural science cut off her Christian roots. Scholasticism and metaphysical religion in the West prepared conditions for the birth of modern science and actual confrontation between knowledge and belief. Orthodox Christianity didn’t take active part in such confrontations, but today, Orthodoxy is faced with all results of that confrontation.
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When the ultramontane bishop of Saint-Hyacinthe in Canada invited the French Dominicans to his diocese, he requested help from their leader, another French-speaking ultramontane, Reverend Father Henri-Dominique Lacordaire, O.P., who restored the Dominican Order in France after a long ban on religious orders. However, there seemed to have been a paradox at the heart of this invitation. Lacordaire was an extremely controversial figure in both secular and Catholic French circles, mostly due to his rocky relationships with the French episcopacy, his unconventional preaching style and especially his political opinions, including his admiration for republicanism and the Anglo-American political system. Theoretically, all this would put him at odds with Canadian ultramontanes. They were rather opposed to the growing politically liberal forces in Canada specifically and to the Anglo-American politico-philosophical system in general. So why would Canadian ultramontanes ask help from a man so seemingly different from them politically? Our hypothesis is that what united Lacordaire and Canadian ultramontanes was more significant than what divided them - notably, both parties were concerned about opposition to Catholicism coming from State officials, as well as about the menace of irreligion among the growing bourgeois class. Therefore, both were keenly interested in advancing the cause of Catholic education to combat these worries. To prove our hypothesis we would employ methodology based on personal writings and biographical accounts of actors involved in the arrival of Dominicans to Canada, as well as on historical analysis effectuated on connected topics, like the ultramontane scene in Canada, French missionary activity in North America, etc.
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