When we speak of faith, there is a tendency today to think of a kind of religious feeling, which makes us feel better, which allows us to look beyond our human horizons, yet always in an intimate perspective, such as a belief in a more that makes us feel good. From a Catholic point of view, nothing could be further from the Faith of such a definition. Although the Catholic Faith can result in a positive feeling, is not identified in any way with it. The Faith of the Catholic is above all a gift of God working on our intelligence, not on feelings. Yes, just on that faculty so cold and unpopular: Faith enlightens the intellect of man, and enables him to know and accept postaweb as real external objects postaweb that otherwise would remain unknown. postaweb
When we speak of faith, there is a tendency today to think of a kind of religious feeling, which makes us feel better, which allows us to look beyond our human horizons, yet always in an intimate perspective, such as a belief in a more that makes us feel good.
Although the Catholic Faith can result in a positive feeling, is not identified in any way with it. The Faith of the Catholic is above all a gift of God working on our intelligence, not on feelings. Yes, just on that faculty so cold and unpopular: Faith enlightens the intellect of man, and enables him to know and accept postaweb as real external objects that otherwise would remain unknown.
It is said that faith is a theological virtue: it simply means that this object is presented to us that external intelligence is actually only one, that is God who reveals himself. While it is true that this revelation of God comes to us in many concepts, expressed in multiple propositions (God speaks to us in proportion to our human intelligence), the fact remains that we do not believe simply a series postaweb of objects, but the same God speaking. For this reason, we can not choose which propositions of the faith and what not join because one would deny deny the truth of God, and therefore deny the very object of Faith. If a person tells me ten facts, and I believe nine o'clock, I can not say that you believe in that person, but some of the things that physically he says. So for God to deny one of the truths it reveals is not to believe in Him, and therefore do not have the Faith. The heretic, that is, one who chooses, will deny even one of the truths revealed by God: Well in this case it would be a man without faith in the true sense of the term.
Enlightened by faith accept our intelligence, then, that what God says is true. But how do you know that God speaks? At the base of the Faith, there must be an assessment of credibility, that is our reason must tell us that in a given circumstance it is plausible to believe that God has revealed himself (because of the concomitant miracles, consistency of doctrine, and of the many elements that make up the matter of a science called apologetics). The act of faith, however, will not be as conclusion of an argument, but it will be beyond the same judgment of credibility, the result of a motion of the inner grace, resting on the sole authority of God himself.
Faith once obtained becomes the principle of justification: we know God in His intimate life, we learn things from him that the reason he could not know; God makes us enter into His familiarity, enables us to love Him in a supernatural way, as He loves you. But if we love with the mortal sin something more than God, while not losing the faith (unless you sin directly against it with heresy), we can certainly save us; but on the contrary, if we do not know God through faith, we can not even love him in a proportionate manner to the eternal destiny that we deserve. Nobody loves what he does not know, and love is proportionate to the type of knowledge. Because the love of God is supernatural, that is capable of giving eternal salvation, even the knowledge of God must be supernatural. Good deeds without faith and without God's supernatural love (charity) do not give eternal life. So it is not enough faith to be saved, but there is no salvation without faith.
Thus we see how wrong the current opinion that it is not important what you believe but what you do. The highest part of man's intelligence, and the object of the intellect is the True, not doubt. Whatever they say, doubt in the faith (but also the intellectual doubt in general) is not the perfection of intelligence, nor need a method, or a normal condition. Human intelligence is made to know with certainty, and faith is the highest certain knowledge, because it gives the faculty its highest object, the Truth itself, as a gift from one who is not mistaken. Can we despise this gift and think that it is indifferent to accept or ref
