Light Of Faith Research Articles

Baitul Mal Aceh and Productive Zakat Education for Mustahiq

There are eight groups of zakat recipients mentioned in the Koran. Without Baitul Mal Aceh's maximum role, especially in distributing productive Zakat, what the mustahiq receive may not be used productively. Zakat education is one of the things that can be done so that zakat recipients can really understand and make good use of the assistance. Therefore, Baitul Mal Aceh in particular has a very strategic role so that the zakat funds distributed to mustahiq, especially productive zakat, can really be utilized optimally and it is even hoped that the recipients will become muzakki in the future. Zakat education for mustahiq needs to continue to receive attention, including in terms of evaluating the provision of zakat. Religious education has an important role in providing understanding and awareness so that Muslims, especially mustahiq, become people who do not waste the wealth they have. The forms of education that can be given to them include: teaching knowledge about zakat, awakening their hearts with the light of faith, providing an understanding of zakat, and instilling in their hearts that using wealth well is part of worship.

Menelusuri Makna Kata Nur dalam Al-Qur'an: Aplikasi Semantik Ensiklopedik

Many words in the Koran have many meanings. Likewise, vice versa, there are many different words but they have the same meaning. A comprehensive expression of meaning is needed to arrive at objective meaning. The purpose of this article is to reveal the meaning of the word nūr in the Qur'an. The method used is a qualitative method through a content analysis approach using encyclopedic semantic theory. The research results reveal that the word nūr in the Koran has many meanings. In pre-Quranic times, the word nūr meant the material of shining light and life. Meanwhile, during the era of the Qur'an, its meaning had expanded to include the material of light, the Qur'an, the prophet Muhammad, God's guidance, the explanation of laws, the light of faith, the light of justice, God's religion, reward, and revelation.

The Concept of Management of the Heart (Qalbu) in the style of the Prophet Muhammad SAW in Business Ethics

The heart is like a mirror. As long as the mirror is clean from dirt and stains, everything can be seen in it. But if the mirror is covered with blemishes, and nothing can remove the blemishes from it and polish it, then the mirror is spoiled. The mirror can no longer be cleaned and polished. Management of the Heart is understanding yourself and being willing and able to control yourself after understanding who you are. And the place to truly understand who this self is is in the heart, the heart that shows the character and true self. The heart that makes this self capable of achievement is only because of Allah. In the concept of heart management, every desire, feeling, or impulse that comes out of a person's intentions will be filtered to give birth to something good and noble and full of benefits. Not only for the life of the world but also for the afterlife. More than that, with good heart management, a person can also respond to all forms of action or actions from outside himself, both positively and negatively, proportionally. Like a tower, the heart has many doors. Like a mirror, the heart can absorb and reflect every image that comes to it. Then the influence of the object will enter the heart, and leave an imprint in it through the external means, namely the five senses, or through the inner means, namely fantasy, passion, anger, and morals that form naturally. Development of conscience with the light of faith and belief. On the other hand, the darkness of the heart is due to the beautiful picture of the world hanging over his heart.

Inkulturasi Dan Pemaknaan Misa Imlek Dalam Gereja Katolik

The focus of this research is the Inculturation and meaning of Chinese New Year in the Catholic Church. The population of Indonesia consists of various tribes, religions and races. This shows the heterogeneity in Indonesia. Among the ethnic groups in Indonesia is the Chinese. In Chinese culture, the author discusses the meaning of thanksgiving for Chinese New Year celebrations. Thanksgiving is contained in the celebrations such as: the meaning of chinese new year mass in liturgy, the meaning of eating together, the meaning of chinese new year in the catholic church, and the church gives space; chinese new year inculturation. New year celebrations in China are symbolic rituals that adherents believe can bring blessings and happiness in the coming year. The purpose of the study was to determine the location of the inculturation of the celebration of Chinese New Year mass in the Catholic Church, understanding the meaning of inculturation and understanding of the celebration of Chinese New Year in the Eucharist. The findings in this research are contained in a framework that describes the reality of the meaning of the Inculturation of Chinese New Year Mass in the Catholic Church as a celebration of gratitude. The results of this study form the basis for the implementation of the Catholic Incutoration today. The author hopes to help, add human insight to Chinese New Year culture. The way of viewing and responding to an event spiritually has long existed and is part of the cultural tradition in Asia. So that Inculturation gives life to the Church filling and edifying with the light of faith, of Christ in the unity of Church tradition. This research is very relevant to today's situation, especially for the younger generation to get to know the various cultures that are integrated into the Church tradition as a unique and meaningful unity of faith.

On the relation between philosophy and theology in Thomas Aquinas

The article analyzes the relation between philosophy and theology in Thomas Aquinas in the context of the difference between the light of active intellect and the light of faith. The light of faith perfects and strengthens natural light; because of that, natural reason is subservient to the higher light of faith, cannot contradict it and has to submit to it. Theology uses the first principles of reason that are the presuppositions of all thinking; faith and theological reflection correct reason and defend it against its inherent destructive tendencies, because it is undermined by the sin. Theology uses philosophy for the sake of greater clarity as well as for the articulation of revealed mysteries in a consistent system. Also, the function of philosophy is, with the help of the philosophical models, to reach some remote conceptual similarity between the mysteries of faith and the conceptions of natural reason.

A Theologian's Memoir in Time of Pandemic.

As a theology professor in a Catholic University, we are trained to teach minds, touch hearts, and transform lives. But a professor gains deeper understanding of the importance of teaching theology in time of COVID-19 pandemic. My theology is rooted in my personal religious and spiritual experiences. Therefore, experience led me to construct three themes: “Light of Faith”; “The True, Good and Beautiful”; “Religious and Spiritual Experiences.”

Scientific and Research Review of Eloquence of Quran e Hakeem

The Holy Quran which was revealed in Arabic language, it’s verses have been explained with help of Ahadith and Aasar as well as Quran itself. The Holy Quran‘s basic understanding is based on comprehension of Arabic language. The eloquence of the Holy Quran is a great miracle. Which has dazzled the people of the language and this understanding is a key to the Holy Quran that is why this title has been designed for research. The Arabs possessed a remarkable memory and were an eloquent people. Their eloquence and memory found expression in their poetry and literature. It is no small wonder that Allah choose the Arabic language for his final dispensation and preservation of his word. The Arabs were impressed by the eloquence of Holy Quran. The eloquence of the Holy Quran dazzled the Arabs poets and it’s litterateur. Verse 90 of Surah An-Nahl is one of the verses therefore astonished the Arabs with its eloquence. This verse is a perfect example of eloquence. its words are short and meanings are wide. After that Walid bin Mughira was convinced and believed that thase are wat words and Usman bin Mazoon said: The eloquence of this verse gave me light of faith, verse 90 of surah an-nahl also guides us to eradicate all social evils and create an ideal society.

U-6 Letters of the Prophet’s Invitational Style and Use in the Contemporary (In the context of MalukaHamir)

After the treaty of Hudabiya. The Holy Prophet Muhammad (ﷺ) decided to send letters to different rulers of the world, with the prupose of conveying the message of Islam. At this time. The Prophet of Mercy (ﷺ) also sent Letters to the chiefs of Himyar, Himyarties, was originally a semitic tribe. It was the biggest tribe of Yeman. It ruled over Yeman from….to……Due to their political social and geographically identity. The Prophet of Allah ﷺ paid huge attention lowards the pagans disbelievers and idol-worshippers of the chiefs of Himyar. The Prophet of Allah Almighty (ﷺ) dispatched letters to the various heads of Himyar by HazratAyyah-bin-Abi Rabiah and Hazrat Umar-Bin-Hazam Ansari (R.A) in 630 A.D. In these inviting of Islam letters. The Holly Prophet Muhammad (ﷺ) addressed to the Hilmyari leaders to belief in One-God and in Muhammad (ﷺ) as his servant and messenger. Thsese letters were also contents on the teachings of divine bliss. Oneness of God. Light of faith, theology, ethical and moral principals etc. In his Letters, The Prophet of Allah Almighty (ﷺ) also assured them that they would be left to rule over their lands and would be protected their property and lives.This preaching method and Ambassadors of the Prophet of Marcy (ﷺ). Who were sent to towards Himyar played a dynamic and giorious role to change the mind-set of pagans of Himyar. At last, all inviting of Islam techniques become fruitful. They accepted Islam as a leadership of Hazrat Malik-Bin-MorrarhAlrohavi (R.A).

Analyzing Inclusivity in Pope Francis’ Fratelli Tutti (On Fraternity and Social Friendship) and its Implications to Catholic Education

During the many issues that confront the world today ranging from the Covid-19 pandemic to various forms of discrimination that result to hate crimes and other forms of marginalization, Pope Francis issued a social teaching entitled Fratelli Tutti, On Fraternity and Social Friendship. This encyclical draws inspiration from St. Francis’ concept of fraternitas and human solidarity. The study employed an analysis inspired by Paul Ricoeur’s hermeneutical framework which consists of the world behind the text, the world of the text, and the world before the text, to examine its content, context, and application. The research analyzes the document itself, its structure, genre, style of writing and key social encyclical concepts namely human dignity, solidarity and the common good against the backdrop of a “throw-away culture”, an individualistic understanding of freedom and exclusivity. The document educates people to cross borders and build bridges through new ways of encounter. The encyclical assesses current events, lays out the gospel value of inclusivity, presents new perspectives to walk the talk, inspires authentic conversion and calls everyone to action. Fratelli Tutti brings the message of social friendship that can be applied in the context of Catholic education to enrich its three pillars namely instruction, research, and extension.ReferencesAubert, R. (1998). Leo XIII. https://www.britannica.com/biography/Leo-XIII#ref77088 on 8 November 2020.BBC (2020). Pope Francis on Iraq visit calls for end to violence and extremism. https://www .bbc.com/news/world-middle-east-56282598.Biography Newsletter (2018). Francis. https://www.biography.com/religious-figure/popefrancis.Beale, S. (2013). 7 Papal Encyclicals That Changed the World. https://catholicexchange. com/7-papal -encyclicals-that-changedthe-world.Bell, Mark. (2020) Fratelli Tutti: Pope Francis' Encyclical and Implications for Labour Law. https://uklabourlawblog.com/2020/10/22/fratelli-tutti-pope-francis-encyclical-and implicationsfor-labour-law-by-mark-bell/.Benedict the XIV. (1740). Ubi Primum, “On the Duties of Bishops” in Papal Encyclicals Online. https://www.papalencyclicals.net/ben14/b14ubipr.htm on 7 November 2020.Cheney, G. (2020). Be Revolutionary: Some Thoughts of Pope Francis. https://www. academia.edu/15265042/Be_Revolutionary_Some_Thoughts_from_Pope_Francis.Fallible Man (1986). trans. C. A. Kelbley. Fordham University Press. Francis. (2020) Fratelli Tutti, On Fraternity and Social Friendship. http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003enciclica-fratelli-tutti.html..Friel, C. (2020) Fratelli Tutti and the Crisis of Liberalism. https://www.academia. edu/44346648 /Fratelli_Tutti_and_the_Crisis_of_Liberalism on 12 November 2020.Gjani, M. (2020). Aletheia. https://aleteia.org/2020/10/04/what-is-asocial-encyclical-popes-new-letter-is-part-of-this-treasury/ on 2 Maech 2021.History as Narrative and Practice, interview with P. Kemp. (1985). Philosophy Today (fall).Horan, D. (2020) iRelationship leads us to peace: Three key Franciscan themes in 'Fratelli Tutti'. National Catholic Reporter. file:///C:/Users/Admin/Downloads/Relationship_ Leads_us_to_Peace_Three_Key%20(1).pdf on 12 November, 2020.Laudati Si, Ptraise be to You- On Care For Our Common Home. (2015) http:// www. vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_ enciclica - laudato-si.html on 11 November 2020.Leo the XIII. (1891). Rerum Novarum, “On Capital and Labor”. http://www.vatican.va/ content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html on 7 November, 2020.Lumen Fidei, The Light of Faith. (2013). http://www.vatican.va/content/francesco/en/ encyclicals/documents/papa-francesco_20130629_enciclica-lumen-fidei.html on 11 November 2020 .Mcguire, J. 7 Basic Points: Humanae Vitae Summary. https://www.hli.org/resources/7-basic-points-humanae-vitae-summary/ on 10 November 2020.Moss, W. (2020). Reading Pope Francis's "Fratelli tutti" through Carl Sandburg. https://www. academia.edu/44418894/Reading_Pope_Franciss_Fratelli_tutti_through_Carl_Sandburg on 12 November 2020.O’Reilly, P. (2020). Pope Francis’ Reforms. https://www.academia.edu/search?utf8=%E2% 9C%93&q=Pope+Francis+thoughts on 12 November, 2020.Paul the VI. (1968). Humanae Vitae. http://www.vatican.va/content/paulvi/en/encyclicals/ documents/hf_p-vi_enc_25071968_humanaevitae.html on 10 November 2020.Piro, I. (2020). Fratelli tutti: Short summary of Pope Francis’ Social Encyclical. https://www.vaticannews.va/en/pope/news/2020-10/fratelli-tutti-pope-fraternity-social-friendship-shortsummary. html on 11March 2021.Pius XI. (1930). Casti Connubii, “On Christian Marriage”. http://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_19301231_casti-connubii.html on 10 November 2020.Pоpоvа, G. (Ed) (2019). Philosophical Hermeneutics: Between Gadamer and Ricoeur – Chavdar Dimitrov.NotaBene 45. https://www.researchgate.net/publication/335004013_ Philosophical_Hermeneutics_Between_Gadamer_and_Ricoeur on 11 November 2020.Providentissimus Deus, “On the Study of Holy Scripture”. (1893). https://www.papalencyclicals.net/leo13/l13provi.htm on 8 November 2020Quadragesimo Anno, “On the Reconstruction of Social Order”. (1931). http://www.vatican.va/ content/pius-i/en/encyclicals/documents/hf_p-xi_enc_19310515_quadragesimo-anno.htm on 7 November 2020.Rice, D. (2015). The Papal Encyclical: What is an encyclical? USA Today. https://www.usatoday. com/story/news/world/2015/06/16/pope-francis-encyclical/28814437/ on 6 November 2020.Ricoeur, P. (1979). Response to My Friends and Critics. – In: C.E. Reagan (ed.). Studies in the Philosophy of Paul Ricoeur. Ohio University Press.Stefon, M. (2016). Francis in Britannica. https://www.britannica.com/biography/Francis-I-pope/additionalinfo#history on 10 November 2020.Stevens, M. (1994) Redemptor Hominis in The New Dictionary of Catholic Social Thought. In Dwyer, J. (Ed). Liturgical Press: 817-822.The Model of the Text: Meaningful Action Considered as a Text. (1984). Social Research 51.Villafana, A. (2018). Environmental Mobilization: Pope Francis’ Encyclical. https://www. academia. edu/31950900/Environmental_Mobilization_Pope_Francis_Encyclical on 12 November 2020.

Self Actualization According to Bediuzaman Said Nursi (1877-1960) in Risale-I Nur

Bediuzzaman Said Nursi is one of the thinkers and reformers from Turkey who emerged as a figure of Sufism, the savior of faith and Islam in the 19th century. This research found a formulation of the self-actualization process that was different from the concepts of other scientists. According to Said Nursi, humans' self-concept consists of several natures: the rabbani nature, the nafsani nature, the spiritual nature, the physical nature, the tafakkur nature, and the tadhabbur nature. Some of these natures depend on the characteristics of the human soul journey, which cannot be separated from the fulfillment of worldly and spiritual needs and the ultimate need in the form of spirituality. Said Nursi's self-actualization positions as one of the alternative thinking frameworks based on the Koran, which goes through a four-step self-actualization process: through devotion to Allah by burying arrogance (abdun wa al-faqr), through the light of faith in God, through manifesting Asma-ul-Husna (Names of Allah) reflected in oneself, and by following the path of the Qur'an as the path of nature. Even Said Nursi repeatedly emphasized that every human being actually has the potential in the form of intrinsic faculties residing in his heart, soul, and intellect. Those popularly known as Al-Tafakkur, Tadhabbur, Al-'Ajz, Al-Fāqr, and Al-Shāfaqah are called spiritual innovations that lead to the development of tauhid to shape character and behavior towards perfect humans (Inshan Al-Kamil).

Enseñanza del cristianismo y cultivo de la inteligencia

From its very beginnings, the teaching of Christianity has been characterised by its cul- tivation of intelligence. This task is still fundamental, especially as education does not always succeed in harmonising the intellectual dimen- sion with other dimensions (especially the emo- tional or affective and social dimensions), which often come to the fore. However, it is necessary to demand that the educational task refers to reason theoretically and in practice, and here this is presented as an objective. Within this framework, this work considers that Christian education provides the light of faith, faith which enters into relationship with reason and, there- fore, with culture or cultures. This is presented, in religious education classes in a dialogue be- tween ethics, science and religion, with a view to the interdisciplinary nature of education. The teaching of Christianity has its scientific roots in theology, on the level of both speculation and practical wisdom. In conclusion, religious educa- tion classes, with their humanising and educational potential and their proclamation of faith, can enrich reason and the works of humankind. All of this is especially relevant when illuminat- ing the intellectual approaches and existential attitudes of young people.

Aquinas on Transubstantiation: The Real Presence of Christ in the Eucharist by Reinhard Hütter

Reviewed by: Aquinas on Transubstantiation: The Real Presence of Christ in the Eucharist by Reinhard Hütter Jörgen Vijgen Aquinas on Transubstantiation: The Real Presence of Christ in the Eucharist. By Reinhard Hütter. Washington, D.C.: The Catholic University of America Press, 2019. Pp. viii + 129. $34.95 (paper). ISBN: 978-0-8132-3177-8. The aim of this “small book” by Reinhard Hütter is to offer an answer to the “widespread, albeit mainly soft, agnosticism” regarding “this most central mystery” (2) of the Catholic faith. The root causes for this agnosticism lie, according to Hütter, in the uncertainty regarding the fundamentals of Catholic theology (Scripture, Fathers, dogma, Magisterium) as well as in mistrust about the intellect’s ability to contemplate, with the light of faith, the revealed mysteries. If this insight is correct, and I think it is, it indeed offers an intrinsic reason to return to St. Thomas (Ite ad Thomam) in order to find an “integral unity of the positive and the speculative components of sacred theology” (5). Central to such a unity is a robust, realist metaphysics able to receive natural and supernatural reality. The book contains five chapters, dealing with (1) the scriptural foundations of the mystery of the Eucharist, (2) the Magisterium, (3) the Eucharistic conversion, (4) Christ’s passion and its extension by way of sacramental signification, and (5) friendship with Christ through the Eucharist. All this is supplemented with four appendices dealing with historical and systematical objections, followed by some twenty-five pages of often extensive endnotes (81–116). As a whole, the book can be read as detailed analysis of and commentary on questions 75–77 of the Tertia pars. Sacra doctrina is founded upon the act of faith resting on divine authority and embracing the truth as proposed in sacred Scripture. Only after “being taught by divine revelation” (STh I, q. 1, a. 1)—not by human conjectures on cultural, societal, psychological, and other determining conditions—only after having listened to God through revelation, is one then able to do theology. In the first chapter, Hütter brilliantly connects these insights from the opening question of the Summa with question 75, article 1 of the Tertia pars, where St. Thomas begins his argument for the Real Presence by considering first the salvific significance of that presence. This comparative analysis reveals that “sacra doctrina is first and foremost the act of faith adhering to the first truth (God) in the concrete instance of its self-communication as apostolically mediated and interpreted by the doctrina Ecclesiae” (14–15). This is the foundation for Hütter’s dismissal of modern quests for the historical words of Jesus during the Last Supper (13). While I agree on this specific point, it would be unfair to both St. Thomas and Hütter if this dismissal leads to the suggestion that St. Thomas or medieval biblical exegesis in general is not aware of or does not engage in textual criticism. His biblical commentaries contain numerous instances of such an engagement. The second chapter discusses recent magisterial texts, in particular Paul VI’s encyclical Mysterium Fidei (1965) and John Paul II’s encyclical Ecclesia de Eucharistia (2003) and their continuity with Trent. Of central importance here is Hütter’s argument that these magisterial texts presuppose a [End Page 651] “prephilosophical apprehension of reality” (24) and in particular a “common knowledge of substance” (25). This brings us to the pièce de résistance of the book, chapter 3 on “Eucharistic Conversion and the Categories ‘Substance’ and ‘Quantity.’” In less than thirty pages (27–56) Hütter fully displays his well-known ability to provide a careful reading of St. Thomas’s text in light of modern and contemporary objections. He first defends the naturalness of the subsistence of contingent substances and their accidents. Next, he discusses the question of whether bread is a natural substance and provides the insightful analogy of cloning to argue that an artificial thing in which human intervention is not essential but merely conducive for its existence is a natural substance. The real distinction between substance and the first accident of quantity provides the argument for the...

Prawda w pismach filozoficznych św. Augustyna

Święty Augustyn (354-430) jest jednym z czterech wielkich doktorów Kościoła zachodniego. W swoim nauczaniu podejmował zagadnienia zarówno natury filozoficznej, jak i teologicznej. Powyższy artykuł stanowi próbę podsumowania ważnych poglądów epistemologicznych św. Augustyna na możliwość poznania prawdy przez człowieka. Owo poznanie, zgodnie z myślą starożytnego autora, wpływa na jakość życia człowieka i kieruje jego postępowaniem.
 W opracowaniu powyższego zagadnienia posłużono się analizą pism filozoficznych św. Augustyna, w których autor określa, jaka jest prawda oraz co stanowi jej główną i absolutną treść. Na tej podstawie ustalono, że dla św. Augustyna absolutną i jedyną prawdą jest Bóg. Poznanie tej prawdy daje człowiekowi poczucie prawdziwego szczęścia oraz zaspokaja najgłębsze pragnienia jego duszy. Augustyn podkreśla optymizm epistemologiczny w odniesieniu do prawdy. Łączy wysiłek ludzkiego rozumu ze światłem wiary i ukazuje ich konieczną współpracę na rzecz dobra i szczęścia człowieka.

Pope Francis' Global Spirituality: Mercy as Foundation for an Integral Theology

Pope Francis' Global Spirituality:Mercy as Foundation for an Integral Theology Jean-Pierre Fortin (bio) "There can be no renewal of our relationship with nature without a renewal of humanity itself."1 "Without mercy, without God's forgiveness, the world would not exist; it could not exist."2 Pope Francis In a recent article, Paul Younger provides the following synopsis of Pope Francis' latest encyclical letter: Chapter one reviews the multifaceted challenges of anthropogenic environmental degradation … The second chapter proposes a theological framework for analyzing the issues, drawing predominantly on biblical, patristic, conciliar and papal sources … The third chapter examines the disordered tendencies in individuals and society that give rise to ecological degradation. Chapter four explores many facets of what an integral ecology might look like, with environmental, economic, social, and cultural dimensions … The final two chapters set out some parameters for action, both at the level of policy-making and at the level of individual lifestyles.3 While accurate, this summary may incite readers of Laudato Si' (On Care for Our Common Home) to think that spiritual theology and formation only pertain to the final practical section of the encyclical and, therefore, have no determining influence on the structure and contents of its previous parts. Such an assumption, however, is seriously challenged by the fact that Pope Francis opens Laudato Si' with an explicit reference to the life and teaching of Saint Francis of Assisi. The words of the bishop of Rome are quite revealing: "I believe that Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically … He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature, and with himself … To him each and every creature was a sister united to him by bonds of affection."4 In these few sentences, Pope Francis states what he conceives to be an ecological vision able [End Page 64] to foster a sustainable interaction of humankind with the whole of creation and enable humankind to offer a creative response to the current ecological crisis. Moreover, he retrieves this vision from the heart of Christian tradition, finding it fully embodied eight hundred years ago in the person and life of Saint Francis. The successful overcoming of the prevailing attitude, which incites human beings to act as "masters, consumers, ruthless exploiters" of nature can be overcome only in and by the renewal of a profound sense of awe and wonder before the amazing gift of creation. Pope Francis argues that the renewed awareness of our creatureliness will incite us to live and act as brothers and sisters of all creatures, that is, to display restraint and respect toward others, and this precisely because natural beings are endowed with the dignity of creature of God. I. integral ecology as ecological spirituality The following reflection will attempt to demonstrate that Pope Francis' theology of creation profoundly alters the traditional understanding and practice of ecological theology. What Pope Francis proposes is an integral theology embodied in and lived out as a global spirituality centered on the reality and effective power of divine mercy, poured out in the Eucharist. This brief exposition of the spiritual theology undergirding Laudato Si' will demand the retrieval of the "missionary option" operative in Evangelii Gaudium (Joy of the Gospel) and of the understanding of Christian faith and discipleship articulated in Lumen Fidei (The Light of Faith). Pedro Walpole rightfully emphasized the central importance of spiritual formation in and for the Pope's proposed solution to the current ecological crisis. He thus argues that authentic engagement with the text of Laudato Si' should lead its readers to "grow spiritually so as to express [their] concern, act with environmental justice and seek reconciliation with the pain of the land."5 Genuine concern for the environment stems from the realization that nature, and the earth in particular, are creations of God in and to which we are profoundly integrated and related. Concern for the environment supposes a communion with nature whereby humankind acknowledges and reforms its disrespectful, destructive behavior towards its fellow creatures. The challenge set before the whole human community...

The principles of Catholic social teaching: A guide for decision making from daily clinical encounters to national policy-making.

Catholic social teaching (CST), a branch of moral theology, addresses contemporary issues within the political, economic, and cultural structures of society. The threefold cornerstone of CST contains the principles of human dignity, solidarity, and subsidiarity. It is the foundation on which to form our conscience in order to evaluate the framework of society and is the Catholic criteria for prudential judgment and direction in developing current policy-making. With knowledge of these social principles, in combination with our faith, we will be more armed and informed as to articulate the Catholic vision of reality, the truthful nature of the human person and society, to apply and integrate the social teachings in our everyday administrative and clinical encounters, and through the virtue of charity take action within the social, political, and economic spheres in which we have influence. Summary: The Church's social encyclicals are a reflection upon the issues of the day using the light of faith and reason. They offer commentary on the ways to evaluate and address particular social problems-also using natural law principles-in the areas of politics, economics, and culture. Quotes were selected from the encyclicals that define and expand upon the primary principles for the purpose of representing them for study, reflection, and use in everyday personal and business encounters and decision making for healthcare professionals.

Anthropological focus in the encyclical of Pope Francis "Lumen Fidei" – "Light of Faith"

The article analyzes the main provisions of anthropological views of Francis. It is shown that in his anthropology he attempts to mix theological transcendence and anthropological immanence in the context of creating theological grounds to solve the underlying problems of secular society.

Psychologiczne wątki w encyklice Lumen fidei

The author is convinced, that the first Encyclical of Pope Francis Lumen Fidei (Light of Faith) offers a profound and comprehensive meditation on the role of faith in our live. The Pope writes, that the light of faith comes from God and is able to illuminate all aspects of man’s existence: it proceeds from the past, from the memory of Jesus’ life, but also comes from the future as it opens up vast horizons.In the present article the phenomenon of light and dynamics of faith are analysed from the psychological point of view.

Pytanie o „światło wiary" w perspektywie myśli Tomasza z Akwinu

It seems that one of the reasons why the term “the light of Faith” occurs rarely in modern Church teaching is that today we do not distinguish clearly enough faith from convictions and worldview. In terms of St. Thomas Aquinas the concept of “the light of Faith” is something more than an accidental metaphor. It occupies a precise position in a series of three hierarchical metaphors that represent three radically different situations of our access to the truth. The article explains what in the texts of Aquinas is the light of reason, the light of Faith and the light of glory.

„Wiara i poszukiwanie Boga". Lumen fidei w perspektywie teologii religii

Lumen Fidei (The Light of Faith) is intended as the guiding magisterial document for the Year of Faith. Faith is the gateway to salvation. To reach eternal salvation, it is necessary: to have been baptized sacramentally; and to die sincerely professing the Catholic faith. A U.S. Jesuit priest, poet, lyricist, and essayist Leonard Edward Feeney (1897-1978) articulated and defended a strict interpretation of the Roman Catholic doctrine, extra Ecclesiam nulla salus (outside the Church there is no salvation). He took the position that baptism of blood and baptism of desire are unavailing and that therefore no non-Catholics will be saved. Fighting against what he perceived to be the liberalization of Catholic doctrine, he came under ecclesiastical censure. The Vatican’s Holy Office rejected his restrictive view by distinguishing between those who really belong to the Church (in re) and those who belong by desire (in voto). The desire would be explicit in those who were catechumens and implicit in those people of goodwill who would join the Church if they knew it to be the one true Church of Christ. St. Augustine also distinguishes between the sacrament of baptism and the turning of the heart to God. He teaches that if either of these conditions cannot be secured, the other will be sufficient. A baptized child is saved without turning its heart to God, should it die before coming to the age of reason, and a man who turns his heart to God is saved without water baptism, provided he in no way despises the sacrament. St. Thomas states, „some have received the invisible sanctification without visible sacraments, and to their profit; but though it is possible to have the visible sanctification, consisting in a visible sacrament, without the invisible sanctification, it will be to no profit”. The encyclical Lumen Fidei presents faith as a light that dispels the darkness and illuminates the way which is the human being. Respecting the religious sensibility of searchers who lack explicit faith, the letter recognizes that “Religious man strives to see signs of God, in the daily experiences of life, in the cycle of the seasons, in the fruitfulness of the earth and in the movement of the cosmos” (no. 35). It continues, “To the extent that they are sincerely open to love and set out with whatever light they can find, the popes tell us, “[searchers] are already, even without knowing it, on the path leading to faith.” The light of faith in Jesus illumines the path of seekers. Letter to the Hebrews speaks about Enoch and Abel who believed in God before Abraham. Christ is the concentration of light of God, who illumines every human experience and journey of man to God.

Ordering ideals: accomplishing well-being in a Kyrgyz cooperative of elders

In May 2005, after a tumultuous parliamentary election campaign had led to factionalism among the village population, village elders in northern Kyrgyzstan formed the cooperative Yiman Nuru (Light of Faith). The institution, which is headed by the local imam, was set up with the explicit aim to restore harmony and unity among all villagers. This article deals with how people in rural Kyrgyzstan try to achieve a state of well-being for themselves. Specifically, it analyses a chart the elders created upon forming the cooperative, in which they order their social and economic practices, their moral duties and responsibilities vis-à-vis other villagers, as well as their relationship with state actors, along the lines of three moral concepts: harmony, unity, and moral conduct. This chart provides a unique opportunity to probe into people's reflexivity and their own ways of reasoning about the meaning of well-being.