The Persecution

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Published on: January 13, 2015

The persecution Joacir Soares d? Abadia* Brothers, Is Mateus says in them that they are ' ' Ventured the ones well that are perseguidos' ' (TM 5,10). To understand the direction real of this aventurana we must well make a parallel with the book of Apocalypse (AP 7,2-4. 9-14) and to look for to know who they had been pursued in these the two millenia. Apocalypse means revelation. It is to give to know something that is occult; it is to take off the veil and to clearly become everything that is obscure. In this way, the Apocalypse has the purpose to disclose what it is hidden: Jesus Christ. Therefore he is alone for the faith that if obtains to enxergar what he is occult.

' ' well aventuranas' ' , according to Blessed Pope XVI in its book ' ' Jesus de Nazar' ' , ' ' they are promises in which the new image of the world and the man shines, who Jesus inaugurates? inversion of the values? ' '. The Apocalypse discloses, by means of Christ, who the persecution of the Christians becomes present in the Church since its primrdios. This aid the Church to perceive its universality. From there it has the term ' ' Catlica&#039 church; ' , universal, that he encloses all the followers of Christ, the Christians, those that had been marked ' ' in fronte' ' (AP 7,3). Which is the mark that all the men must receive? In the vision of Ezequiel prophet the men were designated ' ' with a cross (one tau) ' ' (Ez 9,4). So Paulo says that in the Baptism the men are all marked by the stamp of Espirito Santo (2Cor 1,21-22; AP 14.1). Already the Christians, differently of all the men, brought ' ' the mark of the God vivo' ' (AP 7,2), the martyrdom.

Practical

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Published on: January 8, 2015

We have clearly, therefore that, in the dialtico materialism-description the theory is the effort that we undertake in the process to understand the practical one, or in other words, through the theory covers a way that takes in them to the knowledge of the practical one, of the reality human being as historical process. However, the practical one not in it is presented immediately as it is, its determination and complexity is envolta in a cinereous fog. Let us come back to the concrete, the concrete is presented in them in the daily one on many forms, however all these forms in are presented in its apparent way, or in other words, its determination in are not clear as this apparent form was supramentioned under which in them the concrete for the daily one is presented is what Kosik calls of pseudoconcreticidade. Therefore we have that, in the daily o concrete is pseudoconcrete, therefore its determination are camouflaged, the theory if it presents in them then as the undertaken effort to unmask this appearance in which the concrete in the daily one is envolto; we intend then to know the concrete in its essence through the destruction of the pseudoconcreticidade, for in such a way we carry through a movement which Marx calls dialtico. Let us see why: in the search of the knowledge of the reality as it is, without the cloud of the appearance, but in its essence, we cover following way, we leave the apparent one (singular), when we understand its determination (particular) and when understanding its determination we reach the essence of the concrete (Universal) and alone then we come back to the singular or the pseudoconcrete as thought concrete or concrete, we carry through then a dialtico way, we leave the simple comment of practical (phenomenon/reality/concrete) when perceiving the determination form that it understand all, the universal one, and come back the singular having unmasked the determination that they form. .

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