It is not only the need of the modern world that convinces me of this. The evolution of the soul or mind (noogenesis) ends in the Christian dimension which is the eschatological future of the previous stages. On the other hand, it is not historical in the traditional sense of the term, i.e. empirically verifiable.
The theologian looks at the present insofar as it is a sign of the future -- in this case the.
God Within Process by Eulalio R. Baltazar
The Possibility of Belief
It is clear that belief in the broadest sense of the word is possible, because there are many things we do not know. The study just made of the mechanisms of the evolution of instinct gives us the insight necessary to predict that religious faith is the new dimension of reason. Religious faith functions as a new dimension to reason because, being a "total response of the total being," the whole of reason is given in the act, just as a seed is given wholly to the ground.
But there is also in the depths of the unconscious the drive towards rebirth -- a more powerful drive, incidentally. 38.
God Within Process by Eulalio R
Baltazar
Atheism and Non-Christian Religions
In Christianity, the perfection of man through love is understood and understood in terms of the covenant category. So, the essential meaning of the covenant is the union of man with nature, with others. It is the ultimate solution of the antagonism between man and nature and between man and man.
It is the solution to the riddle of history, and it itself knows that it is this solution.11. Through this cooperation in building the new earth, all who were in the ark were redeemed. The new or eschatological covenant is the covenant of the fullness of time, the consummation of the ages (Gal. 4:4; Heb. 9:26); it is.
Another reason for this identification was the belief in the imminent coming of the Messiah. That the category of the covenant implies the order of grace and salvation and not some mythical order of nature is clear from Scripture. It is clear from the Scriptures that the category of the covenant is a salvation category and that someone who is in a covenant belongs to some order or dimension of grace.
It is not necessary to enter into a precise and detailed study of the origin of non-Christian religions. My position on the issue of the possibility of natural knowledge of God and natural theology is negative.
Reasonability of Theistic Belief
In solving the question of God, we must pay attention to the requirement of the "object" in question. But now, in the matter of the "fact" of God, God is supposedly not some object within one's desire and calling. The assumption of secularists and atheists that the reality of God stands or fails with the reality of metaphysics is false.
That man's "other" is other men or community seems convincing enough until it submits to the law of symmetry found at all levels of the evolving universe. Now, at the lowest level we find that the "other" of the molecule is not another molecule, but the cell. Therefore, it would be against the symmetry of the evolutionary process to say that the "other" of man is other men.
Part of the difficulty in seeing the need for a reason for the evolutionary process is that this reason cannot be perceived. It is necessary to use polar or paradoxical thinking, for this is the very requirement of the "object" we are trying to understand. For it is invalid to argue from the finality and contingency of the part to the finality and contingency of the whole.
In the previous chapter we also talked about the development of reason towards the dimension of religious faith. To see this, let us again use the example of the seed in relation to its soil.
Eternity as the Fullness of Time
Is it not to identify God with Matter to call his eternity the Fullness of Time. This is a step to show that speaking of God's eternity as the Fullness of Time does not imply contingency. But the idea must be further clarified before we can speak of God's time as the Fullness of Time.
34;fullness of time." So, there is the fullness of time of the fetus or the seed, and the fullness of time of the mother (womb) or of the soil. The fullness of time of the seed or of the fetus is clearly, because they are growing, so we can see that the womb or the ground can be said to be the fullness of time.
Our analysis of God's eternity as the Fullness of Time seems to be confirmed by Scripture. Because God's Fullness of Time is like the fullness of time of the mother in relation to the child, or of the soil in relation to the seed. What has the reformulation of God's eternity as the Fullness of Time done for us.
If God is the Fullness of Time, then we must accustom ourselves to see that our present time is not already time; rather it is a lack of time. We must see that the world is evolving and that perfection is in the possession of the fullness of time.
The Absence of God and God-Language
Now, if the present is the locus of the real, then we would logically demand that the most real of beings must be in the present. So God could not be located in the present, because it is not the area of the fullness of being. God who is the Fullness of Time could not be in the realm of lack of time.
God who is the Fully Real cannot be in the present, which is the realm of the partially real. God who is the Fullness of Truth could not be in the realm of partial truth. Corresponding to the absence of God-Omega in the present is the character of faith as an experience of absence.
In the diagram, faith in relation to unborn reason is a light; it is a presence in the sense of an acknowledgment of the reality of God. But the existence of the present is not due to the present, but to the existence of a future. The implication of our analysis for speaking about God is that it would be wrong to demand that God be found in the present precisely because the present is not the realm of the wholly empirical.
God could only be found and empirically verified in the Absolute Future, for that is the realm of the fullness of truth. All we can say is that the given reality does not exist in the present.
God and Human Freedom
The issue here is not of the emergence of man from the animal, but of the emergence of a humanized individual from the hominized form. The child is essentially a separate form compared to the more quantitative form of fetal growth. Scripture also views man as still unfree; he is still in the state of inner slavery to sin and to the tyranny of the passions.
In the case of the human individual, personhood is achieved through loving union with others. Thus the causality or creativity of God can be compared to the causality of the ground in relation to the seed. On the contrary, just as the soil releases the causality of the seed and makes it possible.
It is clear that free choice requires sufficient knowledge of the alternatives. It is not enough to say that the foreknowledge is not the cause of the choice. Let's use our example again of the man in the wilderness who knows all the exits.
It is in the context of the man lost in the wilderness that the divine imperative must be properly understood. In other words, he is not free to choose outputs because he is ignorant of outputs.
Conclusion
Faith or belief is not overtime; it is not even existential, that is, outside the evolutionary process, because human temporality cannot be understood separately from the evolutionary process; cannot be bracketed. It evolved and is, in fact, the currently highest product of the evolutionary process. The relationship between reason and faith is not spatial or static, but temporal or evolutionary.
In other words, faith is not something added to reason from outside in which reason is considered perfect and self-sufficient in its own sphere. Reason as "ungerminated," that is, as outside of faith, cannot judge the validity of faith in the same way that an ungerminated seed or an unborn fetus has no idea, experience, or "perception" of the reality of the seedling or of the child born. Just as the child justifies the truth and utility of the fetus, so it is faith that judges reason and not the other way around.
Therefore it is really reason that judges itself, except that it is the evolved state of reason that judges the undeveloped state. An analysis of the evolutionary process shows the need for its Soil as origin of growth, as sustainer of growth and as goal of growth. Men who expressly deny the reality of God, i.e. relative atheists, yet affirm faith in the world and work for the good of the world, it evolves into a better state, implicitly affirms the Transcendent Ground of the world in process and therefore has degree of faith.
This conclusion implies a reevaluation of the traditional distinction between the Christian religion, on the one hand, and the so-called. Because union with God as the Basis of evolution means involvement in evolutionary time; future advancement to the Omega-God is not a withdrawal from time, but a more complete mastery of it.
