Los cristianos y la caída de Roma (Taurus Great Ideas) by Edward Gibbon
By Edward Gibbon
A lo largo de l. a. historia, algunos libros han cambiado el mundo. Han transformado l. a. manera en que nos vemos a nosotros mismos y a los demás. Han inspirado el debate, l. a. discordia, los angeles guerra y los angeles revolución. Han iluminado, indignado, provocado y consolado. Han enriquecido vidas, y también las han destruido. Taurus publica las obras de los grandes pensadores, pioneros, radicales y visionarios cuyas rules sacudieron los angeles civilización y nos impulsaron a ser quienes somos. los angeles descripción subversiva e iconoclasta que Gibbon realizó del ascenso del cristianismo suscitó l. a. más encendida indignación cuando vio l. a. luz a finales del siglo XVIII y continúa siendo una de las más elocuentes e irrefutables críticas de l. a. naturaleza engañosa de l. a. fe.
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Additional resources for Los cristianos y la caída de Roma (Taurus Great Ideas)
50 (He later told Gibbons: “I love these Americans. They are the blooming youth of Catholicism. ”51) More important than any of this is the simple fact that the divisions that arose among certain members of the hierarchy during the Americanist controversy do not seem to have been replicated to any significant degree in the Catholic intellectual world. This is quite a claim, but one that can nevertheless be supported. The “remarkable unanimity of purpose and direction” of which Charles Morris wrote in reference to Catholic leaders after World War I is still more evident among Catholic thinkers.
47 It becomes impossible for the Modernist to imagine religious reconciliation as consisting of anything but a shared spiritual journey in which the religious sentiment common to the human race comes to its full realization in some new dispensation that is the exclusive possession of no single group. Such an outlook naturally tended to undermine the foundations of the Catholic Church, which claimed to be not merely a repository of symbols and practices flowing spontaneously from an amorphous and ill-defined “religious instinct,” or merely one stage in an evolutionary convergence of all religions, but the divinely instituted guardian of a fixed doctrine entrusted to her by Jesus Christ.
The year following his election as pope in 1878, Leo XIII issued one of the most important encyclicals of his twenty-five-year pontificate: Aeterni Patris, or On the Restoration of Christian Philosophy. With this document the pope launched what became known as the neo-Scholastic movement, the systematic promotion of the thought of the medieval schoolmen and in particular that of their most illustrious representative, Saint Thomas Aquinas, the Common Doctor of the Church. The tradition of Scholasticism, having fallen largely into desuetude, was to be revived—not as a museum piece or as a reactionary throwback of a romantic medievalism, but as a living philosophy that would both lend an indispensable support to the Catholic faith and provide an alternative to those systems of modern philosophy that denied man’s ability to use his reason to attain metaphysical truth.