By Carl Anderson
Carl Anderson, very best Knight of the Knights of Columbus, surveys the fascinating and history-changing principles of Pope John Paul II in A Civilization of affection . via popularizing not just John Paul's imaginative and prescient but additionally that of his successor, Benedict XVI, Anderson hopes to encourage Christians to paintings towards making a civilization of affection. In the sort of civilization all people is a toddler of God. we're all intrinsically precious. The conflict this present day is among the tradition of dying (where individuals are judged through their social or financial price) and the tradition of lifestyles. Anderson pushes apart non secular adjustments so that it will unfold a message of desire to those that are weary of the consistent turmoil of contemporary society. whereas he does particularly problem Christians to take an energetic position of their religion, you don't have to be a Christian to take part within the stream towards a civilization of affection.
through embracing the tradition of lifestyles and status with these so much marginalized and deemed ''useless'' or a ''burden'' on glossy society, Christians can switch the tone and path of our tradition. Anderson demonstrates that despite our variations, we will come jointly at the centrality of loving and taking good care of others. He brings a message of inclusion and wish in the middle of a conflict of civilizations and gives a highway map for assisting Christians comprehend their function on the planet.
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Additional info for A Civilization of Love: What Every Catholic Can Do to Transform the World
He hoped to recover one clear principle of certain knowledge in an attempt to rebuild confidence in reason. He thought that if he could find one universally true principle— not subject to doubt—he could build upon that principle with other equally true principles to more fully grasp reality. ” And with this simple sentence, Descartes changed the history of philosophy and human knowledge. Today, in a similar way, we confront a problem like the one that challenged Descartes. We are challenged by the assertion of moral relativism—that there are no longer any universal moral principles that can guide a world with so many diverse cultures, religions, and philosophies.
This inadequate understanding leads to the imposition of an artificial and false morality that restrains humanity’s freedom and arrests its development. John Paul II and Benedict XVI have responded to this challenge by taking St. ”15 Indeed, virtually every encyclical written by John Paul II makes some reference to this statement of the Second Vatican Council. On reading this sentence, one’s first impression may be that it is simply stating the obvious: of course, a Christian would be expected to say something like that.
Of course, Paul’s critique of classical pagan culture was developed throughout the early centuries of the church (most prominently by St. Augustine), and it rested precisely on the claim that it is Christ and Christ alone who fully reveals man to himself. Therefore, as worthy as the pagan philosophers were, their view of the human person was ultimately insufficient to adequately understand the nature, dignity, and destiny of each man and woman. The Enlightenment of the eighteenth century marks a reversal of this dynamic, which, we might say, reaches its high point with the masters of suspicion.
A Civilization of Love: What Every Catholic Can Do to Transform the World by Carl Anderson