{"id":3044,"date":"2021-03-04T22:12:59","date_gmt":"2021-03-04T21:12:59","guid":{"rendered":"http:\/\/predication.net\/?p=3044"},"modified":"2021-03-04T22:19:02","modified_gmt":"2021-03-04T21:19:02","slug":"the-dilemma-of-faith-in-todays-world","status":"publish","type":"post","link":"https:\/\/predication.net\/?p=3044","title":{"rendered":"The dilemma of faith in today’s world"},"content":{"rendered":"\n

Faith is, in a sense, an adventure. If we want to express it precisely, we encounter another great difficulty. We come to the gap between the “visible” and the “invisible.” A new difficulty is also emerging in the words “then” and “now.” The paradox lies mainly because faith appears in ancient clothes and seems to be something outdated and carries over modern life, something from a bygone life. Efforts to “modernize” the faith, whether we call it academically “demystification *” or “aggiornamento,” do not change anything; on the contrary, they only arouse suspicion that he pretends to be convulsive here Today’s something is actually old that once applied a long time ago. Only when we try to bring today’s faith closer, do we realize that everything we encounter here was yesterday.<\/h2>\n

Faith seems like a bold and generous leap from this apparent “everything” in the visible world into an apparent nothingness world of the invisible and incomprehensible. Faith seems more as an incentive and a commitment to something yesterday today as to something still valid. And who would want something like that stood at a time when a new idea of \u200b\u200b”progress” was taking the place of “tradition”? We only briefly come across one peculiarity of today’s situation important to our question. For spiritual flow in the past, the term “tradition” meant a defining program. The tradition was something safe; one could rely on it rely on. If one could refer to tradition, one believed correctly and was in place. Today, the opposite is true. Tradition seemed to be something yesterday, surpassed, and progress is declared the promise of the future. Human does not want to be rooted in tradition and the past but the space of progress and the future. If he encounters faith under his name of tradition, that is, something surpassed, such faith cannot show life’s direction. But that means the first outrage of beliefs, the distance between the visible and the invisible, between God and what God is not, is overshadowed by the second outrage contained in the word then and now, the contradiction between tradition and progress when one is asked to recognize what was true yesterday. And so does faith. It is clear that neither the demythologizing of faith nor aggiornamento they can’t quite convince. The outrage of the Christian faith is going on so far that no theories or actions are absolutely enough. Yes, In a sense, this scandal in Christianity is still happening more striking when we talk about Christian positivism. This means that the Christian faith is not just about eternal, namely, beyond the visible world and time. It deals with a lot More God in history, God-man. Faith, it seems, bridges the gap between the eternal and the temporal, between the visible and the invisible, by introducing us to God as man, the eternal God in time, as one of us. Faith declares it a revelation. He justifies his right to revelation by bringing something eternal into our world: \u201cGod no one he has never seen the only-begotten Son resting on his heart Father, he told us about Him. \u201d(John 1:18) –<\/h2>\n

Jesus became the “exegesis” of God. We can take the original Greek text literally: Jesus actually explained God, brought him out of himself. Even more clearly says St. John in his letter: \u00bb… of that whom no one has ever seen, we have seen, they have spoken we are with him, touching him with our hands. \u201d(I John 1: 1-3.)
At first, it seems to be the highest possible degree of revelation of God to man. Jump to infinity as if it were crammed into human possibilities, and take a few steps to the man from Palestine in whom he walks towards us God himself. But even that is a double-edged sword: What is and will remain by radical revelation, it, in turn, becomes dark, incomprehensible. To see in God a fellow man, being able to follow in his footsteps, be able to touch it, just that in the deeper sense of the word became a prerequisite for the “death of God.” And it manifests itself throughout human history. God has come so close to us that we can kill him, and thus he ceases to be God for us. And so we face this great “revelation” with greatness question, especially when compared to the religious thinking of Asia. Perhaps it would be easier to believe in something eternally hidden and to confide in him. Maybe it would be better if God would leave us at an immeasurable distance.<\/h2>\n

Maybe so it was more acceptable to believe in an incomprehensible secret than to accept this one figure – to accept this Christian one the positivism of faith – and in it, as seen in man’s single point of salvation. Just being narrowed down to a single point, God did not have to die definitively in the image of the world where man’s history is considered a mere powder in space. Only in the naivety of childhood can he think he is the center of everything? But when he grows up with children’s pants and wakes up from sleep when he shakes off a beautiful dream and corrects himself into the reality in which our tiny life unfolds, does not have just in accepting this tiny life to seek his new sense? Behind the secondary outrage of the words “then” and “today” is emerging a far deeper outrage in Christian “positivism,” in narrowing God to a single point in history – and now we are just reaching a crucial question of the Christian faith, as the modern world also formulates it. Maybe we can at all still believe? Or let’s ask even more radically:<\/h2>\n\n\n\n

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