Download Citation on ResearchGate | Le «discours de Ratisbonne»: une bonne leçon | The controversy that arose from the lecture pope Benedict on. Discours au monde: Ratisbonne l La Sapienza l L ONU Paris l Prague l Londres l Berlin Broché – 20 mars Abbé Eric Iborra Benoît XVI Artège Editions. Buy Dieu n’aime pas la violence: Discours de Benoït XBI à Ratisbonne by Benoît XVI (ISBN: ) from Amazon’s Book Store. Everyday low prices.
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When Kant stated that he needed to set thinking aside in order to make room for faith, he carried this programme forward with a radicalism that the Reformers could never have foreseen. Rome a aussi d’autres fers ee feu, notamment un rapprochement prometteur avec l’Arabie saoudite. As a result, faith no longer appeared as a living historical Word but as one element of an overarching philosophical system.
Cher ami,nous ne nous sommes pas compris. In the Western world it is widely held that only positivistic reason and the forms of discouds based on it are universally valid. The weight between the two poles can, depending on the circumstances, shift from one side to the other.
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Let’s connect Contact Details Facebook Twitter. There was a lively exchange with historians, philosophers, philologists and, naturally, between the two theological faculties.
Email address subscribed successfully. Paper Back Publishing Date: For this text, cf. That even in the face of dixcours radical scepticism it is still necessary and reasonable to raise the question of God through the use of reason, and to do so in the context of the tradition of the Christian faith: Why Shop at SapnaOnline.
Il a fait une gaffe, il apprend, rien de plus. Cookies are little nuggets of information that web servers store on your computer to make it easier for them to keep track of your browsing session.
En vain il insistait: Click on below image to change. I think back to those years when, after a pleasant period at the Freisinger Hochschule, I began teaching at the University of Bonn.
On this point I am in agreement with Manuel II, but without endorsing his polemic. Nonetheless, the fundamental decisions made about the relationship between faith and the use of human reason are part of the faith itself; they are developments consonant with the nature of faith itself. Et que disent les chefs religieux musulmans?
In point of fact, this rapprochement had been going on for some time.
Benoît XVI renoue le dialogue avec les musulmans
In the meantime, it must be observed that from this standpoint any attempt to maintain theology’s claim to be “scientific” would end up reducing Christianity to a mere fragment of its former self. The mysterious name of God, revealed from the burning bush, a name which separates this God from all other divinities with their many names and simply asserts being, “I am”, already presents a challenge to the notion of myth, to which Socrates’ attempt to vanquish and transcend myth stands in close analogy.
God does not become more divine when we push him away from us in a sheer, impenetrable voluntarism; rather, the truly divine God is the God who has revealed himself as logos and, as logoshas acted and continues to act lovingly on our behalf. The scientific ethos, moreover, is – as you yourself mentioned, Magnificent Rector – the will to be obedient to the truth, and, as such, it embodies an attitude which belongs to the essential decisions of the Christian spirit. The latter are said to have the right to return to the simple message of the New Testament prior to that inculturation, in order to inculturate it anew in their own particular milieux.
Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats First, only the kind of certainty resulting from the interplay of mathematical and empirical elements can be considered scientific. Attempts to construct an ethic from the rules of evolution or from psychology and sociology, end up being simply inadequate. Cette ducation a eu pour effet selon Joseph Ratzinger de. In both cases you should know how to switch cookies back on!
As opposed to this, the faith of the Church has always insisted that between God and us, between his eternal Creator Spirit and our created reason there exists a real analogy, in which – as the Fourth Lateran Council in stated – unlikeness remains infinitely greater than likeness, yet not to the point of abolishing analogy and its language.
The university was also very proud of its two theological faculties. At this point, as far as understanding of God and thus the concrete practice of religion is concerned, we are faced with an unavoidable dilemma.
In the Muslim world, this quotation has unfortunately been taken as an expression of my personal position, thus arousing understandable indignation. Et oui, on a pas fait que coloniser des pays pour leur piquer leurs matieres premieres! I believe that here we can see the profound harmony between what is Greek in the best sense of the word and the biblical understanding of faith in God.
The liberal theology of the nineteenth and twentieth centuries ushered in a second stage in the process of dehellenization, with Adolf von Harnack as its outstanding representative. That was inin the days of the old university made up of ordinary professors. The courage didcours engage the whole breadth of reason, and not the denial of its grandeur – this is the programme with which a theology grounded in Ve faith enters into the debates of our time.
For philosophy and, albeit in a different way, for theology, listening to the great experiences and insights of the religious traditions of humanity, and those of the Christian faith in particular, is a source of knowledge, and to ignore it would be an unacceptable restriction of our listening and responding.
Here I am reminded of something Socrates said to Phaedo. What it is able to say critically about Jesus is, so to speak, an expression of practical reason and consequently it can take its rightful place within the university. The positive aspects of modernity are to be acknowledged unreservedly: The subject then decides, on the basis of his experiences, what he considers tenable in matters of religion, and the subjective “conscience” becomes the sole arbiter of what is ethical.
Metaphysics appeared as a premise derived from another source, from which faith had to be liberated in order to become once more fully itself.