The 'religious experience' O
"modern" DI MASSA
Gli attuali cosiddetti “movimenti” religiosi, sui quali insipientemente alcuni membri della Gerarchia pongono le loro speranze per il futuro della Chiesa, sono in realtà forme di modernismo popolare, fondati come sono su una falsa “esperienza religiosa” nella quale le virtù teologali sono soppiantate da un sentimentalismo emozionale ed illusorio.
La vera esperienza religiosa
Padre Cornelio Fabro (+1999) nella “Enciclopedia Cattolica” (Città del Vaticano, 1950, voce “Esperienza religiosa”, vol. V, et al. 601-607) explains that religious experience is a "contact" that human consciousness tries to be with God There is, however, a notion of religious experience, and consistent with sound orthodox theology and other heterodox.
The Orthodox concept of religious experience or mystical coincides with the third way of 'perfect', designed by the patristic [1], then the school [2], and then the doctors mystics par excellence, S. Teresa of Avila (+1582) and S. John of the Cross (+1591). In recent times Fr Reginald Garrigou-Lagrange (+1964) Christian Perfection and Contemplation in [3] and The Three Ages of the inner life of the prelude del cielo: trattato di teologia ascetica e mistica[4] ha sistematizzato e sintetizzato la dottrina cattolica sulla natura della vera mistica[5]. La vera esperienza religiosa supera ogni falsa ‘immanenza’, qualsiasi tecnica esoterico-gnostica o filosofia orientaleggiante, per la quale l’uomo si illude di poter giungere all’auto-divinizzazione tramite le proprie forze. Dio, infatti, è Trascendente e quindi naturalmente irraggiungibile perché infinitamente distante da ogni capacità creata, sia angelica che umana. Egli è Creatore libero e Redentore per sua spontanea volontà, da nulla obbligato o necessitato. Dio è ‘presente’[6] in ogni luogo, dunque anche nell’uomo, e non viceversa, as stated in the design or immanentist anthropocentric (see yes yes no no, February 15, 2010, "theocentrism or anthropocentrism"), according to which man is in God and not necessarily coincide with Him
Over 'presence natural 'or God's omnipresence (in essence, power and wisdom) [7], there is a' spiritual presence 'of God or rational intellect of man, which, starting from the creatures, by a syllogism, dates back to the Creator as The first cause and love of natural love. Finally there is the 'supernatural presence' of God in the soul of the righteous, through the sanctifying grace [8] what makes people really share in the divine life. God became man and redeemed us out of pure mercy, which excludes any technical or cathartic cleansing initiation by man (see yes yes no no, "Modernism and the occult", July 2009, pp.1-3). Moreover, God, being people, live a personal relationship to intra-and wants to pool, to share in his life reasonable creatures.
Ad intra the Father, knowing, generates the Son, the Word and Idea of \u200b\u200bthe Father, the Word, in turn, knows the Father and of that mutual knowledge is born a substantial and mutual love, which is the Holy Spirit, which shall (or spirit) from the Father and Son [9].
For extra by sanctifying grace, God becomes real and physically present in a supernatural soul of a righteous man who knows God through the infused virtue of faith and love through the supernatural virtue of charity . From the theological virtues of Faith, Hope and Charity strengthened by the seven gifts of the Holy Spirit [10] man can come to the mystical or unitive life, which is the only true religious experience. Moreover, God the Redeemer gives us the means (the sacraments and prayer) sufficient to achieve the 'union created and owned (and limited) with him and we have the real capacity to observe the 10 Commandments, since "faith without works is dead" (St. James, Epistle, II, 26).
Mysticism is the normal development of the spiritual life, which all the baptized are called. While the extraordinary mystical phenomena (visions, stigmata, levitation ...) are entirely accidental and not the nature of perfection or holiness.
By itself, the life or supernatural presence of God in the soul of the righteous is not subject to the natural human consciousness, but it can happen that, with the gift of wisdom, it is hoped the presence of God in the soul " Enjoy videte et quoniam Suavis est Dominus "(Ps. XXXIV, 9)," Jesu dulcis memory [...] sed super mel et omnia eius dulcis present [...] expertus potest dicere quid sit Jesum diligere "(St. Bernard of Clairvaux). But it would be a grave mistake to do a necessary condition of religious and spiritual life of the absolute.
False religious experience
The heterodox conception of religious experience is mainly that of Protestants and modernist subjectivism.
In the Protestant religion, with Luther (+1546), introduced subjectivism in the relationship with God, so come Cartesio (+1650) lo introdurrà nella filosofia[11] e Rousseau (+1778) nella politica[12]. Martin Lutero rinnegò la ragione e quindi la fede come atto soprannaturale dell’intelletto e della volontà appellandosi alla soggettività della ‘sola Fides’, che non è la virtù teologale quale atto di adesione intellettiva e volontaria alla verità oggettiva da Dio rivelata, ma è una “fede fiduciale”[13], cioè la fiducia soggettiva di salvarsi per sola fede, che in realtà è “presunzione di salvarsi senza meriti”. La fede fiduciale e il ‘testimonium Spiritus Sancti’ coincidono – secondo Lutero – con il sentimento individuale e subjective, which for him is the only criterion and object (which coincides and is lost in the subject) of religiosity. Father Fabro defines this theory as "dissociation of consciousness from the objective content of faith" (ibid., col. 603).
In philosophy, religious experience has been elevated to an absolute criterion and independent of any objective fact of secular modernity. The founder is Kant (+1804), for which God himself is not a real entity and objective, independent of the human subject, but it is only a postulate of "practical reason", who feels the need of a religious experience of divinity, to which the "pure reason" theoretical or can not reach.
From Kant was born a dual line of thought. A more philosophical and rationalist: Fichte's transcendental idealism-(+1814), Schelling (+1854) and Hegel (+1831), which, following Kant tries to make religion the subjectivist philosophy, the other rather than spiritual and misticoide : irrationalism creed of Schleiermacher (+1889) (see yes yes no no, "Hermeneutics" or stone 'stumble? ", June 15, 2009, pp. 6-8) [14] which follows Kant, especially in priority subjective religious sentimentality, and indeed for Schleiermacher the "feeling is the sole criterion of truth "(ibid., col. 603) wave" Faith is a pure instant feeling "(ibid.).
This conception sentimentalistica subjective and, as discussed in more detail in Part II of this article, begins to take with Modernism [15] address an increasingly irrational and religious experience it fully replaces the right reason is that the divine Revelation and theological faith.
Auguste Sabatier (1839-1901) with his work Esquisse d'une philosophie de la religion , (Paris, 1879) Protestantism and the French were the spearhead theory of subjective irrationalism, which insists on the primacy of life and 'subjective religious experience on the speculative reason and faith objective. The influence of Sabatier was so strong that the Evangelical Protestant theology in the last one hundred and fifty years has been essentially a phenomenology of 'experience [16].
Maurice Blondel (1861-1949) (see Yes, yes, no, no, January 31, 1993, pp. 1 ff.) Introduced in the Catholic leadership and subjectivism of 'religious experience with the new definition of truth which "adequatio rei et vitae" and not "rei et intellectus". The vitalism of Henri Bergson (+1941) resolved religion into a deep psychological experience, and pragmatism with William James [17] (1842-1910) and 'Americanism (see yes yes no no, April 30, 1987 and October 31, 1997) or ascetic modernism, reduced religion to subjective feelings erupting from the 'subconsciousness', deeper and deeper into immanence sentimental, rationalist and opening the door to the cabalistic-Freudian psychoanalysis [18], yield a mass phenomenon by the Frankfurt School (see yes yes no no, August 2009, pp. 1SS.).
SOURCE: http://www.sisinono.org/
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[1] Especially from S. Irenaeus of Lyons +202; S. Basil +379; S. +395 Gregory of Nyssa, St. +397 Ambrose, S. Jerome +420; S. +430 Agostino, S. Cyril of Alexandria +444; S. +461 Leo the Great, Pseudo Dionysius about +500; S. +604 And St. Gregory the Great Bernard of Clairvaux +1153.
[2] S. Thomas Aquinas + 1274, S. Bonaventure +1274. According to the angel
the highest opinion on things divine is "per modum inclinationis seu connaturalitatis", which is just the seventh and supreme gift of the Holy Spirit, that of Wisdom, which allows us to experience and enjoy the presence of God in us (cf. S. Th., I, q. 1, a. 6, ad 9; there I-II, q. 68, a. 2, ad 3; ibid., II-II, q. 45 , a. 2; In Sent., lib. III, dist., 34-36, Leo XIII, Divinum illud). However we must realize is understood that such experience of the divine (which will be perfect only in heaven, thanks to the light of glory that allows Visio beatific Deitatis) does not precede the rational knowledge of God's existence and some of His attributes nor the supernatural knowledge by faith in the Triune God Deitatis sub ratione. On the contrary presupposes faith and perfect after a long ascetic life (before the purgative way of 'beginners', the second of the illuminative 'proficient'), through the gift of Wisdom. Experience God is the divine objective being a real object (ob-jectum) placed before the human subject and thus independent of it, that man can know and love and of course also supernaturally by His grace. Without this objectivity of God, of faith and human knowledge, it falls into the "emotional sentimentality and illusion" (see C. Fabro, cit., Col. 605).
[3] Paris, 1923, tr. com., Turin, Marietti, 2 vols., 1933, which is being reprinted by the publisher 'Living in' Rome-Monopoly. See GM Paparone, The Mystical Theology in Father Garrigou-Lagrange, Bologna, ESD, 1999.
[4] Paris, 1938-39, tr. com., Turin, LICE, 1949, 4 vols. reprinted Rome-Monopoli, 'Living', 2nd ed., 1989. The two works of his father Garrigou-Lagrange were taken and fused into an excellent manual of Theology of Christian Perfection by Fr Antonio Royo Marin, (Rome, Sao Paulo, 1960, with recent reprint). Finally, consult L. Borriello, Dictionary of Mysticism, Vatican City, Libreria Editrice Vaticana, 1998.
[5] One could also use the term "imminent", which is equivalent to "be present" but specifying that it is not pantheistic immanence and divine presence the world does not mean confusion or overlap between God and the world, nor the presence of man in God, but refers to the absolute transcendence of the created world of infinite and finite.
[6] One could also use the term "imminent", which is equivalent to "be present in" specifying, however, that it is not pantheistic immanence, and that the divine presence in the world does not mean confusion or coincidence between God and the world, nor the presence of man in God, but refers to the absolute transcendence of the created world of infinite and finite.
[7] God is present everywhere 'Essence' as it maintains the created being, 'for power' as it helps with his contest every institution and to act 'for wisdom' because it sees everything, even the most hidden. See S. Th, I, q. 8 and q. 43, a. 3 and 6.
[8] See S. Th, I-II, qq. 110-111, Council of Carthage (418) in DB, 101 ff.; Second Council of Orange (529) in DB, 174 ff.; Council of Trent in DB, 793-843, S. Pius V condemned the 'Propositions of Bajo' in DB, 1001 et seq.; Innocent X condemned the 'Propositions Jansen', in DB, 1902 et seq., L. Billot, De gratia Christi, Rome, Gregorian University, 1923; R. Garrigou-Lagrange, La prédestination des saints et la grace, Parigi, 1935; N. Del Prado, De gratia et libero arbitrio, Friburgo, 1907, 3 voll.
[9] Cfr. S. Th., I, q. 27; L. Billot, De Deo Trino, Roma, Gregoriana, 1920, R. Garrigou-Lagrange, De Deo Uno, Parigi, 1938; Id., De Deo Trino et Creatore, Torino, Marietti, 1943; Id., De Christo Salvatore, Torino, Marietti, 1945; Id., Dieu son existence et sa nature, Parigi, 1915, 2 voll; A. Zacchi, Dio, Roma, 2 voll., 1925; M. Daffara, Dio, Torino, 1938; C. Fabro, L’uomo e il rischio di Dio, Roma, Studium, 1967.
[10] Il miglior commentatore S. Thomas on the gifts of the Holy Spirit is commonly considered by John S. Thomas (+ 1634), In I-II, q. 68, tr. French by Raissa Maritain, Les Dons du Saint-Esprit, Paris, Tequi, 2nd ed. 1950.
[11] M. Cordovani, Catholicism and Idealism, Milan, Vita e Pensiero, 1928; G. Mattiussi, venom Kant, Monza, 1907.
[12] See J. Maritain, Three Reformers, [1925], tr. com. Brescia, Morcelliana, 1928.
[13] According to Luther for their lives must have confidence to save this one and trust, without good works makes us predestined. Hence his "sin mightily, sed fortius believes. " Subjective belief that they can be saved in spite of all moral evil, and without repentance is actually a "sin against the Holy Spirit," which can not be called, since it leads to the "final impenitence", ie not wanting to ask God's forgiveness, so that there can not forgive and will condemn us eternally. See C. Crivelli, Protestants and Eastern Christians, Rome, Catholic and Civilization., 1944, Id, Small Dictionary of Protestant sects, Rome, Catholic and Civilization., 1945, Id, Protestants in Italy, Rome, Catholic and Civilization ., 2 vols., 1940.
[14] F. Scheleirmacher, Dialekitik, Leipzig, Oldebrecht, 1942, § 215, p. 289 ff.
[15] See C. Fabro, under "Modernism", in "Catholic Encyclopedia", Vatican City, 1952, vol. VIII, et al. 1188-1196.
[16] See F. Menegoz, Réflexions sur le problème de Dieu, Paris, 1931.
[17] The Varieties of Religious Experience, London, 1902.
[18] See Ernest Jones, Life and Work of Sigmund Freud, Milan, Basic Books, 3 vols., 2000; D. Bakan, Freud and the tradition mystique juive, Paris, Pavot, 1964, tr. com. Milan 1977; E. Innocenti, Criticizing psychoanalysis, Rome, 4th ed., 1991.
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