Publicación: La educación cristiana como causa eficiente de la cultura cristiana
Fecha
2018-11-05
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Universidad Católica de La Plata. Facultad de Humanidades
Resumen
La Revelación cristiana no solo asume la verdad sobrenatural, sino tam-bién natural, ya que tanto una como la otra tienen la misma causa, que es Dios en cuanto creador y redentor de la naturaleza humana. Por esta razón, la educa-ción cristiana no discrimina, sino que recibe en un mutuo y beneficioso comercio las conclusiones teológicas y filosóficas. Como la educación es “la promoción del estado perfecto del hombre en cuanto hombre, que es el estado de virtud” (Tomás de Aquino, In Sent., IV, d.26, q.1, a.1), necesariamente la cultura —que es producto de la educación— adquirirá la índole moral de esta: puesto que el efecto es propor-cionado a la causa, no se puede pretender alcanzar una cultura cristiana si antes no se procura una educación cristiana. En este sentido, la universidad católica juega un rol singular, ya que “ha de hacerse como pública, estable y universal la presencia del pensamiento cristiano en el empeño de promover la cultura superior y que los alum-nos de estos institutos se formen hombres prestigiosos por su doctrina, preparados para el desempeño de las funciones más importantes en la sociedad y testigos de la fe en el mundo” (Concilio Vaticano II, 1965, n. 10).
The Christian Revelation not only assumes the supernatural truth but also the natural one, since both have the same cause, which is God as creator and redeemer of human nature. For this reason, Christian education does not discriminate but receives in a mutual and beneficial trade the theological and philosophical conclusions. As education is "the perfect state promotion of man as a man, which is the state of virtue" (Thomas Aquinas, In Sent., IV, d.26, q.1, a.1), necessarily the culture —which is the product of education— will acquire its moral nature: since the effect is proportionate to the cause, one cannot pretend to reach a Christian culture without first seeking a Christian education. In this sense, the Catholic university plays a unique role given that “there is accomplished a public, enduring and pervasive influence of the Christian mind in the furtherance of culture and the students of these institutions are molded into men truly outstanding in their training, ready to undertake weighty responsibilities in society and witness to the faith in the world” (Vatican Council II, 1965, n. 10).
The Christian Revelation not only assumes the supernatural truth but also the natural one, since both have the same cause, which is God as creator and redeemer of human nature. For this reason, Christian education does not discriminate but receives in a mutual and beneficial trade the theological and philosophical conclusions. As education is "the perfect state promotion of man as a man, which is the state of virtue" (Thomas Aquinas, In Sent., IV, d.26, q.1, a.1), necessarily the culture —which is the product of education— will acquire its moral nature: since the effect is proportionate to the cause, one cannot pretend to reach a Christian culture without first seeking a Christian education. In this sense, the Catholic university plays a unique role given that “there is accomplished a public, enduring and pervasive influence of the Christian mind in the furtherance of culture and the students of these institutions are molded into men truly outstanding in their training, ready to undertake weighty responsibilities in society and witness to the faith in the world” (Vatican Council II, 1965, n. 10).
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Palabras clave
EDUCACIÓN, HÁBITO, FACULTADES ESPIRITUALES, CRISTIANISMO, CULTURA, EDUCATION, HABIT, SPIRITUAL FACULTIES, CHRISTIANITY, CULTURE
