On the basis of an adequate anthropology, which explores the relationship between the person and its dimensions, the article proposes a wide-ranging reflection on the essence and experience of complementarity between man and woman starting from inter-personality and sexuality understood as personal dimensions.

Synodality and knowledge are two terms between which it is important not to exclude a positive relationship. Pope Francis has brought out synodality not only as a form of governance, but as a style of being the Church. In this style, one stage imposes itself as fundamental, that of dialogue and of listening. The extension of synodality to the different aspects of the life of the Church suggests the possibility of assuming this same style as an orientation for our thinking. (...) Today the forms of knowledge have been multiplied, also within the confines of a single discipline; from this there flows the need for dialogue between these aspects of knowledge in view of making possible an increase in the quality of relationships between persons and human groups. The dimension of the gratuity of knowledge and of the encounter between different kinds of knowledge, which is always an encounter between persons, gives witness to the divine love for creatures and to the welcoming of every sign of this love present in the world. To provide space for this gratuity is a choice which qualifies the mission of an academic institution, as well as of the mission of the Church. (shrink)

The article explores the biblical-theological aspects of the book of Tobias as a contribution to reflection on the biblical theology of the family. This study pursues a double purpose: a) to grasp the biblical-theological value of family love and its vocational connotation in the divine plan; b) reflect on the sacredness of the family as an authentic "Gospel" which shines with its witness for the people of our time. These purposes are evoked in the didactic account of Tobias and Sarah, (...) which refers to the original family institution of the creative act of God and describes the religiosity of the believer as an expression of his fidelity to God and to his mercy. The path is divided into three stages as follows: I. The Gospel of the family and the family as "Gospel"; II. The uplifting tale of family love: Tobias and Sarah; III. Updates. (shrink)

This article attempts to delve into the purpose and origin of the law in light of the passage from Gal 3:19-20. The analysis of these verses shows, first of all, that Paul points out the purpose of the law in relation to soteriology in a negative way: the law was added to identify sins as transgressions: sins existed before the law and the purpose of the law was to transform them into transgressions, thus pointing out the gravity of sin and (...) the inadequacy inability of the sinner to achieve justification, which comes only through faith in Christ. Second, the analysis presents a precision in relation to this, the analysis makes a further specification, namely on the purpose of the law: the law was restricted in a double sense, regarding its object and regarding the temporality. The first limit came from its object, which was only to manifest the transgressions; the second limit came from its temporary nature, since it was given in function of the fulfillment of the promise of the privileged descendant who was to arrive. The law, therefore, is inferior to the promise. (shrink)

The affective, psychological and moral dynamism of the person goes through the levels of appetite, to be later sublimated by the theological virtues, and especially by the virtue of charity. Human love, made of passion and will, of reason and sensibility, the exquisite act of the person, is elevated and sublimated by this virtue. Therefore, the purpose of this work is to show how virtues represent the proper and excellent way to sublimate the passions, since by themselves the latter cannot (...) fly to heights to which the human being is called. (shrink)

This article seeks to highlight some elements of the theory of education and communication present in Book I of Plato’s Republic, first in an analytical way, and then in an attempt at synthesis.

We present a series of points from the Catechism of the Catholic Church, as well as advice from Pope Francis in his ordinary magisterium, which relate to the faith and ethics of Catholic physicians and nurses in the exercise of their profession.

The theme of the present work does not intend to be a specifically linguistic study of gender difference, but rather a study of the analogical character of the symbolism of the man-woman couple, starting from that specific place which is that of the biblical text. The theme of conscience was present even in the study of monks, something which represents the central event of Christian interiority: the specific function of moral discernment. Starting from medieval monasticism, this study will trace how (...) conscience has been designated with feminine features. (shrink)

The study analyses ‘Steinian’ anthropology from an inter-disciplinary and from a trans-disciplinary perspective, showing how philosophy and theology can describe the human person by means of the relationship with the personal being of God, which makes it possible to understand not only the person’s physical, psychological and spiritual characteristics, but also their interior dynamism, their being, their metaphysical reality and their dignity as imago Dei. In the revelation of the person-being of God, which is originary and determinative for the personal (...) being of the human being, there is revealed, in fact, their being a person who is free, spiritual, individual, rational and autonomous because created in his image and likeness. The inter-disciplinary reflection of Edith Stein, from this perspective, investigates the unity of the human being and their multi-dimensional reality in relation to the being of God as one and three, but also in relation to their own creaturely reality, founded upon the mystery of Christ, whose redemptive sacrifice restores to the human being who has fallen through original sin their original dignity and enables the human being to realise their vocation of love in tis fulness, as self-possession and as self-gift, towards God, towards others and towards creation. (shrink)

In this short text we try to show that Romano Guardini is an author to be included in the Western metaphysical tradition. The principal authors in Guardini’s thought are neither Thomas Aquinas nor Aristotle, but Augustine and Plato, themselves also great metaphysicians. In this perspective, we take two elements of Guardini's work: polar opposition and freedom, to bring out the possibly metaphysical character of his thought.

This article explores the theme of prudential discretion lived theologically, in other words, it will deal with spiritual discernment. After an introduction in which the importance of the theme in the present ecclesial situation is explained, a brief but substantial historical overview of the theme is offered. A systematic reflection on prudential-theological discernment itself is then given, in which we find in a privileged way the virtue of prudence, necessarily positioned within a theological context where the theological virtues of faith, (...) hope, and charity coexist in a bond which is indispensable to the Christian life. Finally, this study concludes with an application of the theme to some magisterial texts of Pope Francis. The primary objective of this article is to clarify that spiritual discernment is principally and primarily a prudential action carried out from within the theological life. (shrink)

The concept of human ecology was introduced into Catholic pastoral documents by John Paul II, in his 1991 encyclical Centesimus annus. As an exquisitely interdisciplinary field of enquiry, human ecology involves a great many scientific, ethical and religious questions. Thus, it can be chosen as an appropriate case study in the dialogue between faith and science. After a review of the ways in which the relationships between faith and science have been addressed, an original model for their interaction is proposed. (...) Then, this new model is tested in the specific case of human ecology, as well as in that of the relationship between the God of the universe and the laws of nature. (shrink)

Following closely the documents and the speeches of Pope Francis in its regard, the author proposes ways of undertaking a wise and courageous renewal of the Catholic university, as required by the missionary transformation of a Church which is out-going. A renewal within a continuity, to meet the new challenges of a world in the midst of a crisis which is both anthropological and socio-environmental, in which we encounter regional catastrophes as much as we do social crises and also financial (...) crises. We need a shift od paradigm, not in the form of a synthesis, but in a spiritual atmosphere of research and of certitude based upon the truths of reason and of faith. In this respect, it will be good to appeal to the solidity which derives from knowing that we are responsible for the fragility of others, as we search for our common destiny. This solidarity must be constructed also within our universities, which must not limit themselves just to discovering new elements of knowledge, but which must also bind themselves together in developing new instruments of action by means of innovatory projects which will be capable of remedying the distortions of a culture which is predominantly individualistic and utilitarian in many parts of the world. (shrink)

This article compares the object and method of three philosophical sciences that study God: the phenomenology of religion, the philosophy of religion, and natural theology. Reflecting on how God enters philosophy reveals the presence of a transcendent ambiguity in each of these three sciences, leaving room for, or even requiring, taking a stand – a call to faith or no-faith – on the part of the researcher. In this sense, none of the three disciplines turns out to be absolutely primary; (...) rather, each is interwoven in distinct ways with the other two, depending on its own perspective. Applying Étienne Gilson's methodological adage – "faith generative of reason" – the article concludes by suggesting how the particular manner of belief ends up favoring one of the three sciences as the basic philosophical science in the study of God. (shrink)