Religion Vs. Science

[rikbe]

I would call Rednecks everything but simple.

[justoleme]

I am here to help you bash scientist!! I forgot to say that I was the teachers pet in science class.They ended up naming the new school after her.I did like science as long as i could figure how to use it in my real life.You know like blowing stumps out of the ground so the tractor would not bend the axle plowing.Haha~~

[justoleme]

doi:10.1038/7145
March 1999 Volume 17 Supplement pp BV3 - BV4




Understanding science and knowing ignorance

François Jacob1


1. François Jacob is professor of cellular genetics, Institut Pasteur, 25, rue du Dr Roux, 75724, Paris Cedex 15, France
(e-mail: fjacob@pasteur.fr ).
2. Excerpt from Of Flies, Mice, and Men, by François Jacob, translated by Giselle Weiss, published in February 1999 by Harvard University Press, ©1998 by the President and Fellows of Harvard College. Originally published as La Souris, la mouche et l'homme, Editions Odile Jacob, ©1997. Reprinted by permission of Harvard University Press.



As this century draws to a close, the "future" business is flourishing in Western society. In France, some forty thousand seers, soothsayers, psychics, and other fortune tellers collect, annually, a sum of several tens of billions of francs. Nearly one in ten Frenchmen, including many of our political leaders, seems to be behaving like the king of the Iliad, consulting his favorite psychic more or less regularly.

At the same time, so strong is public confidence in the predictive capability of science, that seers and psychics do not hesitate to describe their predictions as "scientific," the better to lure clients.

And seers and psychics have no monopoly on this confidence. Every year symposia are organized on futurist themes of the genre "What will biology be like in twenty years?" or "Medicine in the twenty-first century" or "What will the effects of science on society be at the beginning of the next century?" People who choose these subjects enjoy the call of the open sea. They want to open up new routes, offer unlimited prospects into which a tractable future will fit quite naturally. Indeed, politicians and administrators of science cannot bear the idea of blind research that gropes along with no guarantee of results. Since they are supposed to be directing research, at the very least they have a duty to steer it toward some destination. They long to participate in this great human adventure. And for them, making plans, sketching out a direction, and speaking of the future is tantamount to mastering it.







Yet science is also unpredictable. Research is an endless process; we can never say how it will evolve. Unpredictability is part of the very nature of the scientific enterprise. If what we are going to find out is truly new, then it is by definition something we cannot know in advance. There is no way to say where a given field of research will lead. This is why we cannot choose certain aspects of science and reject others. As Lewis Thomas points out, either you have science or you don't. And if you have it, you can't take only what you like. You also have to accept those aspects of it that are surprising and disturbing.

This aspect of unpredictability shows up clearly throughout the history of science. Who would have said in 1850, before Pasteur and Koch, that infectious diseases would turn out to be the result of invasion by specific germs? Or in l950, before the work of Watson and Crick, that the chemistry of heredity would be understood before that of muscle tissue? And this unpredictability holds not only for basic research but for its applications. If during the Stone Age people had wanted to develop tools for cutting and slicing, they would have produced stone axes in various shapes and at various prices, but they would never have discovered bronze. Or if, at the end of the nineteenth century, people had wanted to improve methods of locating fragments of projectiles left in wounds, they would have produced all kinds of probes, of all sizes, made from various materials, but they would never have been able to predict the existence and use of X-rays.

Political foresight
Although it may sometimes be hard to believe, great politicians are capable of clear vision, even in matters of science. When he returned to public life in 1958, Charles De Gaulle appointed a committee of twelve "wise men," each representing a scientific discipline, to advise him. At the end of the year he decided to choose several areas of research which, owing to their compelling interest, would receive special funding. He assembled the twelve wise men and gave each of them five minutes to present an area of research that seemed especially worth supporting. And so they did. Raymond Lararjet, [one of the wise men] proposed "molecular biology". At the end of the hour, there was silence. De Gaulle spoke:

You might think that a general would be particularly appreciative of spectacular projects whose descriptions he understands, whose perspective he shares, and whose developments, consequences and repercussions he readily anticipates. Examples among those I've just heard would be renewable energy resources, the conquest of space, and the exploitation of the oceans. But deep down, I wonder whether this mysterious molecular biology, of which I know nothing and will certainly never understand anything, isn't the most promising of the mid-term developments—unpredictable, rich, capable of doing much to advance our understanding of the basic phenomena of life and its disorders. Perhaps it will be the basis for a new medicine that we cannot even imagine today. It might even be the medicine of the twenty-first century.







And molecular biology was the first choice of the committee. What an astonishing vision of the future!

Common roots
From its inception at the beginning of the nineteenth century, biology was preoccupied with structure and function. Despite the clamor of those who argued for the indivisibility of living beings, reductionism achieved victory after victory. Yet the deeper biology probed differences among organisms, the more they faded away, affirming a unity of living things. In the middle of the last century, study of the cell revealed the structural unity, in a sense, the atom, of life. Next came the theory of evolution, and with it a common origin. Before the Second World War, biochemists demonstrated the commonalities of structure and function underlying the diversity of life forms. From the 1960s onward, molecular biology provided evidence for the unity of genetic systems and the basic mechanisms that regulate cell function. And finally, with the advent of genetic engineering in the 1970s, the unity of the living world was proven to a point not previously imaginable. All the creatures that inhabit this earth, whatever their environment, size, or means of subsistence—snail, lobster, fly, or giraffe—all turn out to be made from molecules that are more or less identical. And likewise, from yeast to humans, there are groups of closely related molecules that serve to assure universal life functions, such as cell division or signaling between the cell membrane and the nucleus.

So now a fantastic paradox emerges: organisms of the most different sorts are constructed from the very same battery of genes. The diversity of life forms results from small changes in the regulatory systems that govern the expression of these genes. The structure of the adult organism is determined by the development of the embryo. If, during that development, a gene is expressed a little earlier or a little later, or if it functions more abundantly in slightly different tissues, the final product, the adult animal, will be profoundly modified. Which is how it happens that, despite their enormous differences, fish and mammals have approximately the same genes, just as do crocodiles and sparrows.

Uncommon perception
Scientists have taken understanding of the world and the universe far beyond the range of normal human experience. Our senses and our brains were not selected to perceive the properties of electrons or the distances that separate galaxies or cosmological time, but to deal with the world around us—objects, space, and time—on the scale of human beings. To imagine what came before or what will happen after, we have to trick ourselves; and it is not certain that we will ever manage to reconstruct what really happened.







As Claude Levi-Strauss pointed out with obvious satisfaction, the accounts that science ultimately resorts to are as removed from common sense as the products of mythological thought. When we think about the origin of life, we have to accept that, over the course of some eight or nine hundred million years, thousands of events, each highly improbable, followed one after the other to permit the transformation of an earth without life to life in a RNA world, and then to life in a DNA world. Clearly, such a history might appear as incomprehensible to non-initiates as do the stories of Creation in the Theogony of Hesiod, the Upanishads, or the Bible. Indeed, mythological tales seem closer to common sense than does the discourse of biochemists and molecular biologists.

Misconception and misanthropy
Biological scientists have not taken a lead in advancing human understanding. They are out in front, undoubtedly. Many would-be followers have lost sight of them and of science. We should not forget what the outcome of this can be. In this era of genetic engineering, the Human Genome Project, embryonic research, and sociobiology, we cannot forget. It is not possible to act as if nothing happened in the camps of Nazi Germany.

What matters here is not the role of the physician who performed what he called "experiments" in the camps. It is that of the scientist who inspired the theory. It is the responsibility of those who advanced the doctrine on which the crudest possible version of biological determinism was founded. With the wisdom of hindsight, it is easy today to recognize that most of the ideas that inspired the eugenics movement were unjustified. Yet many of its followers were perfectly respectable men of science who thought they were acting in the public interest. So where did they go wrong?

Where they went wrong was in not examining critically enough the very concept of eugenics and what it implied. In particular, they did not correctly evaluate its social consequences. The danger for the scientist is to not test the limits of his science, and thus of his knowledge. It's to mix what he believes and what he knows. And especially, it's the certainty of being right. Geneticists did not adequately expose their ideas about eugenics to non-scientists. They were not sufficiently in contact with the rest of society before proposing a doctrine whose application would profoundly affect society.

Moreover, scientists often work with abstractions, with concepts. To proceed with his analysis, the biologist must often dismantle the organism he wants to study. He is interested in an "object," "system"—organ, tissue, cell type, protein, gene, and so on. An object has no dignity. It has no rights. You can do what you want with it without asking its leave. Working with human beings is not at all the same. No experiment of any kind should be tried on human beings without their consent. The respect for and dignity of the human person must be preserved in all circumstances. Even when he is himself the object, the human being must remain the subject.







It has occasionally been suggested that we pursue only "good" research, research that is supposed to bring only benefits to the human species, and that we abandon "bad" research, that is, research that might cause problems. You would have to misunderstand what science is to make such a suggestion. Research is a never-ending process whose evolution we cannot predict. Another suggestion is sometimes made: stop genetic research. It will open doors that should not be opened: doors behind which may lie findings that could, for example, risk increasing racial tensions. This reminds us of Adam or Prometheus.

But it is not knowledge that is dangerous, it is ignorance. And it is hard to imagine, given all the cultural, political, and religious— not to mention scientific— differences, what power would be in a position to close all the genetics laboratories in the world. Moreover, it would mean cutting ourselves off not only from "bad" genetics but also from "good genetics." In the future our medicine will be largely based on genetics. After the Second World War, for purely ideological reasons and totally disregarding thirty years' worth of scientific data acquired from all over the world, the Soviets decided that genetics was a bourgeois science to be banished from Communist countries. On Stalin's orders, genetics was replaced by the lunatic theories of Lysenko. The results are well known: for several decades, the development of biology and its application, both in agriculture and in medicine, was totally blocked in East European countries. They are still recovering from it.

Science for humanity
Science has become the source of all the elements of contemporary technology: those we like, such as airplanes, television, penicillin, birth control, and those we detest, such as thermonuclear bombs, pesticides, and many kinds of pollution. Three hundred years is not a very long time. But it is long enough to try to evaluate the process, to decide whether this approach has served humankind or not. On this subject, there has been some disagreement. From the beginning, voices have sounded in opposition. Voices that cry out, "Let's go back! Let's find another system, something less dangerous to the human species!" Of course, scientists have a different perspective.

Biology, for example, is in its infancy. It has only just begun to exist, bringing in its wake a nascent medicine. What is on the horizon, if basic research efforts are sustained, is not only the control of many diseases or agricultural improvements. With a better grasp of the fundamental processes of the living world, we can hope to learn more about ourselves. We desperately want to know who we are, where we come from, and what are we doing here. Granted, science cannot answer all questions. It can, however, give some indications, exclude certain hypotheses. Engaging in the pursuit of science may help us make fewer mistakes. It's a sort of gamble. But our alternatives are not so many. Moreover, today, we number five billion. Tomorrow, we will number six billion. The day after tomorrow, twenty. Terrible problems lie in store for humankind. There, too, the pursuit of science appears indispensable in the search for solutions.

The main discovery during this century of research and science has probably been the depth of our ignorance of nature. The more we learn, the more we realize the extent of our ignorance. That in itself is major news. For the first time, we can face up to our ignorance. For a long time we claimed to understand how things worked or we simply made up stories to plug the gaps. Now that we have seriously begun to study nature, we have a better idea of the breadth of the questions, of the distance we must go to begin to answer them.+++++++++++> http://www.nature.com/cgi-taf/DynaPa...399supp_3.html

[justoleme]

As Claude Levi-Strauss pointed out with obvious satisfaction, the accounts that science ultimately resorts to are as removed from common sense as the products of mythological thought. When we think about the origin of life, we have to accept that, over the course of some eight or nine hundred million years, thousands of events, each highly improbable, followed one after the other to permit the transformation of an earth without life to life in a RNA world, and then to life in a DNA world. Clearly, such a history might appear as incomprehensible to non-initiates as do the stories of Creation in the Theogony of Hesiod, the Upanishads, or the Bible. Indeed, mythological tales seem closer to common sense than does the discourse of biochemists and molecular biologists.

[Renato]

Please read my posted article on Antoine Laurent Lavoisier
(re: Human Intelligence Amplification Management), then if you are serious about the issue of how science and theology are cohabitant I may offer the theological justification for it. Good reading.
-------------------------------------------
Title: "THE VALUE OF THE HUMAN INTELLIGENCE AMPLIFICATION
- HIAM TO RELIGIOUS EDUCATION"
by Renato L. Porchetta

INTRODUCTION

Many religions and schools of thought support the development of the human intelligence:
Chinese, Indian, Christian and many others.
However until now the idea that human intelligence could be improved has been only an unreal
far fetched "dream".
The nature of physiology has been thought to be the only provider of the gift of human
intelligence. It has always been believed to be a capacity, a virtue and an endowment.

Due to the lack of scientific notion, customarily, this position toward human intelligence has been
taken because the intellectual faculty of the intelligence has never been "controlled", especially in
light of a possible ameliorment.

Even the Bible demonstrates the scarcity of the information about "human intelligence", by not
even giving a clue on how to approach the importance of the specific issue of human intelligence.
Which remains critical important when human intellect faces the struggle to provide solutions to
the problem of survival. .
As demonstration of this scarcity, the term intelligence is reported only once: Daniel 11:30.
And the term science is reported only twice: Daniel 1:4 and Timothy 6:20.

Never, during the course of human history could knowledge provide clear information about
intelligence and it was unthinkable to amplify the human intelligence.

The value of the scientific notion to the Religious Education about the amplification of the
human intelligence administered, imparted and diffused through programs concerning Theological
or Philosophical Education diffused to the individual congregations should be of resounding
importance leading to towering accomplishment in the theological field as well of many others.

The teaching of the amplification of the human intelligence will permit any religious organization
to obtain at least the following practical benefits:

* Increase of spirituality because of a factual scientific justification.

* Increase of volunteering participation because of increased reliance of the denominational
public standing.

* Increase of support of the already established members and the acquisition rate of new
membership adhesion because of the care demonstrated by the religious toward the
members in inviting the members to obtain the amplification of the intelligence..

* Increase of funding due to support for the validity of the religious mission to the community.

* Self-sufficiency within the teaching of USPC-HIAM program because of government
sponsoring, state sponsoring, foundation grants, Educational sponsoring and private support.

THEOLOGICALLY
The amplification of the human intelligence provides a better mean able to evoke in the members
a deeper involvement with theology of all Churches. The Church will acquire a better factual,
realistic, valid way to rediscover personal will and intelligence resulting in the applicability to
themselves and to community.

The amplification of the human intelligence is not an array of human opinions but a deeper
perception of the truth justified by science, methodically and precisely.
A higher intelligence leads to deeper levels of awareness and involvement with matter and
spirituality therefore to greater singular and collective significance and communication.
With a more efficient mind and rational and investigative ability in all directions members will
involve themselves in efficient intellectual and spiritual activities, and all involved would gain a
deeper meaning for living and for any Church.

We humans are bound to a constant and perpetual process of discovery. Nowadays like in history
we are in need of a deeper understanding of theology and religious philosophy, particularly trough
a more significant Religious Education able to bring to the members a realistic answer affecting
the spirituality of the self within the individual makeup in the attempt to match the divine image.

For this purpose the amplification of the intelligence is needed by all members in order to reach a
better understanding of themselves. This better insight is possible because the tangible answer
provided by the HIAM program.

Theology would be the carrier by pointing up the accomplishment of one of the most fundamental
objective of the Church's community within the church practices.
It will allow increased cohesion because of the mutual interest of growing mentally and spiritually
by the achievement of a higher social efficiency due to greater significance achieved.
For instance the religious vision will be met with more efficiency by all members and Chairs
because the deeper interrelation possible between faith and reason which, both render more
logical coherency, therefore more efficiency in the implementation of all plans including
communication, administration with the ability to achieve self actualization in a more efficient
way.

Particularly the individual interaction with the other members will also increase the support to any
Church in both theological and philosophical direction because the Church would be in order
within itself providing a type of religious education aiming the connection of reality to the spiritual
dimension.

However to better illustrate the importance and the magnitude of the science of the
composition of the significance, i.e. Universal Scientific Programming Control- Human
Intelligence Amplification Management USPC-HIAM, for all involved the consideration of some
theological bases should be reflected.

THE TERM
By the understanding of the term theology and the implementation of its meaning we arrive at a
greater love.
In fact from the term theology which is the inner core of Religious Education let's remember
its firm meaning which derives from Latin theologia, from Greek : theo-, theo- + -logia, -logy.

Theology is assumed to be the study of the nature of God and religious truth; rational inquiry into
religious questions or a system or school of opinions concerning God. (i.e. Protestant theology;
Christian theology, Jewish theology) etc.

However theology can be also spoken as a course of specialized religious study usually at a
college or seminary.

SELF DISCOVERY
It is human nature the quest for a universal and ultimate search for truth which stirs the human
mind to ceaseless effort; indeed, it impels reason and intelligence continually to extend the range
of its knowledge until it senses that it has done all in its power, leaving no stone unturned.

To assist this reflection on this point the inherent worth and dignity of every person would be
intelligently achieved by the certainty of the promotion of the result of the discovery.

The ability to be inspired is a capacity of the human intelligence which draws such faculty from
the spirituality of life, which also can be called by many "flux of life" and by others: God.

But in all cases: atheism, agnosticism or religious believers share a common denominator which is
also the most important element of the human psychological make up: intelligence.

The human intelligence is the only endowment which allow the perception of matter and
spirituality. These considerations prompt a first conclusion: the truth is made of knowledge
because the intelligence is able to discover it.

However without inspiration even if with faith human intelligence cannot bring into existence
knowledge nor use reason. On the other hand inspiration alone without the emotional strength
given by faith to support an accomplishment will make inspiration aimless.

At first it appears that will and intelligence have something gratuitous which is contained in the
the -flux- of life, and is inherent at birth to all human beings.

However individuals directing the personal intention: will and intellect, at later time, after birth
can focus greater meanings like theology and philosophy, which themselves stir thought and seeks
acceptance as an expression of love.

This fact is set within our history as an anticipation of that ultimate and definitive vision of the
individual in relation to God; which is reserved for those who believe in faith.


SOME HISTORY
The ultimate purpose of personal existence, then, is the theme of philosophy and theology alike.
For all their difference of method and content, both disciplines point to the spiritual path of
life.
It is clear from history, then, that thinkers were critical in adopting philosophical thought.
But the name theology " itself, together with the idea of theology" as rational discourse about
God, had to this point been tied to its Greek origins.

In Aristotelian philosophy, for example, the name signified the noblest part and the true summit of
philosophical discourse. But in the light of others what had signified a generic doctrine about the
Gods assumed a wholly new meaning, signifying now the reflection undertaken by some believer
in order to express the true doctrine about the Divine.

As it developed, the thought made use of philosophy, but at the same time tended to distinguish
itself clearly from philosophy.
History shows how Platonic thought, once adopted by theology, underwent profound changes,
especially with regard to concepts such as the immortality of the soul, the divination of man and
the origin of inspiration.
Historically, even Bishop of Hippo succeeded in producing the first great synthesis of philosophy
and theology, embracing currents of thought both Greek and Latin. In him too the great unity of
knowledge, grounded even in the thought of the Bible, was both confirmed and sustained by a
depth of speculative thinking.

Faced with the various philosophies, our predecessors speculated on the points of religious
convergence and the involvement did not blind them to the points of divergence but because all
was applicable to mankind a sense of universalism always dominated the issues.

In Scholastic theology, the role of philosophically trained -reason- becomes even more
conspicuous under the impulse of important thinkers and according to their interpretation of
the use of intellect in faith therefore man's intelligence in the theological field always had a role
during the attempt of spiritual growth..

Another example comes from different sources which we may agree to a point. In fact, even the
Archbishop of Canterbury maintained that the priority of faith is not in competition with the
search which is proper to reason.
Reflection in fact is not asked to pass judgment on the contents of faith, something of which it
would be incapable, since this is not its function, but it offers a supportive role.

Its function is rather to find meaning, to discover explanations which might allow everyone to
come to a certain understanding of the meaning of life and the contents of faith.

THE COURAGE OF THE TRUTH
This is why the Church has been justified in consistently proposing the unrestrained
spirituality of the individual as the guidance of thought and a model for imparting theology.
In this connection, it should be recalled what some historian has written on the approach to
theology "Without doubt, the theologian possesses the courage of the truth, and freedom of
spirit: in confronting new problems, the intellectual honesty of those who allow any system of
belief or school of religion to be improved either by secular philosophy or by preventing a
prejudiced rejection of it."
A theologian attempts to be as a pioneer of the new path of philosophy and universal culture.

The key point and almost the kernel of the solution which, with can reach all the brilliance
of a prophetic intuition, he/she can give to the new encounter of faith and an inspired reason
which not only finds a reconciliation between the secularity of the world and thus avoiding the
unnatural tendency to negate the new world and its values while at the same time keeping faith
with the supreme and inexorable demands of the "divine order".

As the Church 's instrument for reaching this goal, the Church 's vision uses a social indication
and a religious involvement in the attempt of providing justice, equity and compassion in human
relations.

THE IMPROVEMENT OF THE HUMAN INTELLIGENCE
In today's difficult situation, a more exact awareness and a wider diffusion of the set of principles
for reflection, criteria for not being judgmental about so many cultures merging together and
directives for action proposed by the Church 's teaching would be of great help in promoting both
the correct definition of the problems being faced and the best solution to them which in its
generalities is the improvement of the human intelligence.

It will thus be seen at once that the questions facing us are not the moral questions neither the
analysis of the problems of the social development as such nor the means to overcome the present
difficulties can ignore this essential dimension of a higher role of the human intellect in faith.

Its main aim is to interpret these realities, determining their conformity with or divergence from
the lines of the Church's teaching on the individual and his/her vocation, a vocation
which is at the center of earth and transcendent; its aim is thus to guide the acceptance of one
another and encouragement to spiritual growth within the spiritual life of the congregations; it
therefore belongs to the field, not of ideology, but of theology and particularly of an intelligent
and inspired theology.

The teaching and spreading of the Church 's faith in social actions are part of the Church social
mission. And since it is a principle aimed at guiding people's behavior, it consequently gives
rise to a commitment to justice, according to each individual's role, vocation and circumstances.

Many great men were keen to show the primacy of the wisdom which is the gift of a sound
theological base which opens the way to a knowledge of divine realities.

THE LINKS
Theology itself allows all congregations to understand what is distinctive of wisdom in
its close link with faith and knowledge.

This wisdom comes to know by way of connaturality; it presupposes faith and eventually
formulates its right judgment on the basis of the truth of faith itself:

The wisdom and the science of the proposed amplification of the human intelligence named
among the gifts of love is a distinct wisdom found among the intellectual virtues aided by learning.
This second wisdom is acquired through study.

WHAT IS?
But the gift of wisdom, according to the believer, can enable judgment according to divine truth.
But also for the non believer looking unreservedly to truth, the realism of some great philosophers
could recognize the objectivity of truth and produce not merely a philosophy of what seems to be
but a philosophy of what is. Then intelligence necessary to the wisdom is common to both.

Some believes that the drama of the separation of faith and the ability to reflect because of reason
with the rise of the first universities, theology came more directly into contact with other forms of
learning and scientific research. But even they insisted upon the organic link between theology
and philosophy and recognized the autonomy which philosophy and the sciences needed if they
were to perform well in their respective fields of research.

For others from the late Medieval period onwards, however, the legitimate distinction between
the two forms of learning became more and more a fateful separation.
As a result of the exaggerated rationalism of certain thinkers, positions grew more radical and
there emerged eventually a philosophy which was separate from and absolutely independent of the
contents of faith.

Another of the many consequences of this separation was an ever deeper mistrust of reason itself.
The Church's vision respects both the skeptical and the agnostic, without voicing a general
mistrust,which could have led some to focus more on faith and others to deny its rationality
altogether; and again human intelligence is universally common among all individuals.

SEPARATION WAS ATTEMPTED
In short, what for predecessors and Medieval thought was in both theory and practice a profound
unity, producing knowledge capable of reaching the highest forms of speculation, was destroyed
by systems at later times which espoused the cause of rational knowledge sundered from faith and
meant to take the place of faith.

During those ancient times it has been attempted to make of theology as it were a simple
collection of one's own personal ideas.
By contrast nowadays everybody must be aware of being in close union with the mission of
teaching truth for which the Magisterium 's role could be inspired and responsible.

A particular share in this office belongs to those that teach Religious Education and Reverends of
the Churches , who teach and continually and in various ways proclaim and transmit the guidance
to the faith. This teaching, both in its extraordinary and its ordinary aspect, helps to assemble the
unity of the members.

LOVE AND FREEDOM
Not domination but love and freedom are the direction and the aim of the Church.
Freedom is a prime concept in the modern world, and the mature results of its deliberations,
experiences and suggestions find expression-in keeping with the proposal made for the
participants in the Church 's teaching which certainly constitutes a permanent and also
fundamental form of activity, one in which the Church 's prophetic charismatic vision is
manifested: witnessing and teaching go hand in hand within a free and responsible search for truth
and meaning. And although here it is attempted to speak in the first place of reverends, it is
however impossible not to mention also the great number of men and women who religiously are
dedicating themselves to volunteering's activity for love.
Love is also central for the human intelligence consequently the amplification of it will add a
greater dimension.

LEVELS OF SHEARABILITY
Linked with this fact, the Church have an additional element to show and prove the
divine truth which must be increasingly and progressively shared in various ways by all.

The core issue of the amplification of the intelligence is one, but it can be easily repackaged with
regard to the specialists in the various disciplines, those who represent the natural sciences and
letters, doctors, jurists, artists and technicians, teachers at various levels and with different
specialization.

If we would increase their efficiency because of a higher intellect as members of the Church ,
they all would have a better part to play in mission and service within any community, among
other ways by an honest attitude towards truth, whatever field it may belong to, while educating
others in truth and teaching them to mature in love and justice.
Where justice must be seen as the implementation of what human creativity can be, inspired by:
intelligence.
If one assume theology being creativity then philosophy is intelligence and both are able to
engender reality in its progression .

Thus, a sense of responsibility for truth is one of the fundamental points of encounter among the
members and the Church Theology and each individual and also one of the fundamental demands
determining the person's vocation in the community of the Church long range vision.

The present-day the religious impulse, guided by a sense of responsibility for truth, must
persevere in fidelity to the Church nature, which involves the prophetic mission that comes from
the goal of world community with peace, liberty, and justice.

As in preceding ages, and perhaps more than in preceding ages, theologians and all men of
learning in a such intelligence are today called to unite faith with scientific learning and wisdom,
in order to help them to merge in unity in faith with each other.
This task could grow enormously today reaching any desirable level of accomplishment because
of the advance of human learning, its precise methodology proposed by HIAM, and the
achievements in the proposed knowledge.

This is one important reason why the teaching of the science able to manage the amplification of
the human intelligence has been importantly proposed This concerns both the exact sciences and
the human sciences, as well as philosophy, which, as "in order to know God, the individual, in
his/her authenticity, the individual in his fullness, must know himself within the ability of his
own creativity."

Ecology and anthropology therefore is really a chapter of theology, and for this reason, the
church social direction, by its concern for the individual and by its interest in a divine harmony and
in the way the individual conducts himself in the world, belongs to the field of theology and
particularly of the earth-centered theology.

ENGAGING THEOLOGY AND PHILOSOPHY
A better understanding of the theological dimension is needed both for interpreting and solving
present-day complex problems in human society.

The underlying reason as the ability of reflection, is that, even when it engages theology,
philosophy must remain faithful to its own principles and methods.
Otherwise there would be no guarantee that it would remain oriented to truth and that it were
moving towards truth by way of a process governed by only intelligence without love.

DEPENDING ON THE INTELLIGENT PROCESS
The philosophy of intelligence in a universal sense, until now did not proceed in the light of
improving itself according to its own principles and methods. Keeping this direction of assuming
human intelligence only as a magic-phenomena and continuing on this course of thinking would
serve little purpose. At the deepest level, the autonomy which the humanist teachings which
counsel to heed the guidance of reason and the results of science, and warn us against idolatries of
the mind and spirit.

CONSTITUTIVE STATUS
Philosophy is rooted in the fact that reason must be depending on the intelligent process which is
by its nature oriented to truth and is equipped moreover with the means necessary to arrive at
truth. A philosophy conscious of this as its "constitutive status" cannot but respect the demands
and the data provided by science of the truth conforming reality.

Philosophy is not expected to rest content with more modest tasks such as the simple
interpretation of facts or an inquiry into restricted fields of human knowing or its structures.
The understanding of religious problems, social problems and ourselves is the accomplishment of
an intelligent knowledge increased progressively by experiences and discoveries.

From this comes the importance of Religious Education's duty and ability in order to teach the
discernment and promote philosophical and scientific thinking which is not at odds with faith.
It is a task to state principles and criteria which the human intelligence and judgment are
necessary in order to improve a harmonious and creative relationship between theology
and philosophy making the members interrelate within such guidance.

UNIVERSAL SCIENTIFIC PROGRAMMING CONTROL - USPC AND
HUMAN INTELLIGENT AMPLIFICATION MANAGEMENT - HIAM
In the light of these new principles and criteria, it will be possible for the members to discern with
greater clarity what links congregations to the church's faith. The knowledge of faith and the
demands of philosophical reason.

The word of the Religious Education should be addressed to all members, in every age and in
every part of the religious organizations; and the human being is by nature a philosopher as a
reflective and scientific elaboration of the understanding of the God 's word in the light of faith.

MANIFESTATION
Theology for its part must relate, in some of its procedures and in the performance of its specific
tasks, to the philosophies which have been developed through the ages. The scientific norms of
what constitute the amplification of the human intelligence is the manifestation of current times.

It should not be pointed a specific direction for theologians of particular methods, since that
is not the competence of the Religious Education. However let's recall some specific tasks of
theology which, by the very nature of the enlightened knowledge, demand recourse to
philosophical inquiry.

FIRST AND SECOND
Theology is structured as an understanding of faith in the light of a twofold methodological
principle: Love and Intelligence.
With the first, theology makes its own the content of the enlightening. This has been gradually
expounded in all the principles of love and the Church 's living Religious Education
With the second, theology seeks to respond through speculative inquiry to the specific demands
of disciplined thought.
Philosophy, possibly aided by science and reality, contributes specifically to theology in preparing
for a correct faith with its study of the structure of knowledge and personal communication,
especially the various forms and functions of language.
No less important is philosophy's contribution to a more coherent understanding of the human
religious behavior.

PHILOSOPHICAL SYSTEMS
In this case, the theologian is directed not only to explain the concepts and terms used by faith and
the development of teaching, but also to know in depth the philosophical systems which may have
influenced those concepts and terms, in order to formulate correct and consistent interpretations
of them and in the end reality should encompass both.

With regard to the intellect role in faith, a prime consideration must be that divine Truth is
proposed to us by the on going infinite process of creation.

The intellect tries to expounds this truth, not only in grasping the logical and conceptual structure
of the propositions in which the teaching is framed, but also, indeed primarily, in bringing to light
deeper meaning of these propositions for the individual and socially for humanity according to the
Principles of the Church covenant which affirm and promote direct
experience of love in life and compassion as an intelligent act and wonder, affirmed in all cultures,
which move us to a renewal of the spirit and an openness to the forces which create and uphold
life itself.

SUMMING THE PROPOSITIONS
From the sum of these propositions, the congregation's member comes to know the history of
improvement which culminates in the image of God.
Members then share during this process by their assent of faith.
For its part, theology should not be dogmatic but must be able to articulate the universal need of
discovery of meaning of Life and of the economy of the enlightenment, both as a narrative and,
above all, in the form of argument. It must do so, in other words, through concepts formulated in
a critical and universally communicable way.

Without philosophy's contribution, it would in fact be impossible to discuss theological issues
such as, for example, the use of language to speak about God , the personal relations within the
inner-Self 's and the creative activity in the world, the relationship between the process of creation
and the spiritual direction of the spiritual journey.

SPECULATIVE DOGMATIC THEOLOGY
It is necessary therefore that the mind of the Church member acquire a natural, progressively
consistent and true scientific knowledge of created realities to improve his/her's reasoning
coherency because of the creative power of intelligence applicable to the world and human being
which are also the object of intelligence itself.
Still more, reason must be able to articulate this knowledge in concept and argument.
Intelligence rejects speculative dogmatic theology thus presupposes and implies a human
philosophy, the world and, more radically, of being loved, which has objective truth as its
foundation.

The concern of fundamental theology should first justify and then expound the relationship
between faith and scientific thought leading to the prime teaching in Religious Education.

A better intelligence is needed to discover the existence of truths which are naturally, and thus
philosophically, knowable; and an acceptance of God, enlightenment of the inspiration is
necessarily presupposes knowledge of these truths.

In studying the element of enlightenment and its credibility, as well as the corresponding act of
faith, the foundation of theology should show how, in the light of the knowledge conferred by
faith, there emerge certain truths which reason, from its own independent inquiry, already
perceives.

Enlightenment endows these truths with their fullest meaning, directing them towards the richness
of the unknown to-yet-be-discovered in which they find their ultimate purpose.
Let's consider, for example, the natural knowledge of God, and because of the action of the
intelligence promotes the possibility of distinguishing divine enlightenment from other phenomena
or the recognition of its credibility, the capacity of human language to speak in a true and
meaningful way even of things which transcend all human experience.

From all these truths, the mind is led to acknowledge the existence of a truly propaedeutic path to
faith, one which can lead to the acceptance of being enlightened without in any way
compromising the principles and autonomy of the mind itself.

ASSENTING
Similarly, fundamental theology should demonstrate the profound compatibility that exists
between faith and its need to find expression by way of human reason able to progressively
improve itself and fully free to give its assent. This is the improvement proposed by the
installation of the scientific principles of HIAM (Human Intelligence Amplification Management).

SUPPORTING GOD
Faith will thus be able to support the path to reason in a sincere search for the truth.
Although faith could be not a gift but strength in sustaining the belief in God.
Knowledge is based on reason, it can certainly be dispensed with it. At the same time, it becomes
apparent that reason needs to be reinforced by faith, in order to discover horizons it cannot reach
on its own.

STIRRED ADMIRATION
Theologians should nowadays rely more on scientific discoveries, i.e. the amplification of the
human intelligence seen as a philosophical aspect than on the help of other kinds of human
knowledge, such as only on history and those non pertinent sciences.
The extraordinary advances of which in recent times the human intellect reached can stir
admiration.

Others, more alert to the link between faith and culture, claim that theology should look more
to the wisdom contained in peoples' traditions than to a philosophy of Greek and Eurocentric
provenance.

Intellect has to find references to provable sciences which the amplification of the intelligence
must be critical in order to reach deeper truth, allowing as it does a more thorough knowledge of
the subject under study; but it should not mean the rejection of a typically philosophical and
critical thinking which is concerned with the universal order of matter.

Because of the outcome of the USPC-HIAM teaching indeed, this kind of accurate thinking is
required for a fruitful exchange in order to convert to knowledge what the Self perceives.

In order to pass on the truth, the Church should to recognize from the first the universality of the
importance of the human intelligence able to sense the universal system of orders differently
applied and the difficulties created by cultural differences.
In the light of these considerations, the relationship between the culture of theology and the
culture of philosophy is best construed as a circle held together by the individualistic intelligence.

EACH PASSING GENERATION
Theology 's source and starting-point must always make headway in the knowledge of God.
Who progressively should be better understood during the unfolding time of history, while its
final goal will be an understanding of that word which increases with each passing generation.
Theology in fact has always needed and still needs philosophy's contribution and vice versa.

As a work of critical reason HIAM in the light of faith, theology presupposes and requires in all
its research a reason formed and educated to concept and argument.

Moreover, theology needs philosophy as a partner in dialogue in order to confirm the intelligibility
and universal truth of its claims. It was not by accident that our predecessors and the Medieval
theologians adopted non-Christian philosophies.

This historical fact confirms the value of philosophy's and theology's autonomies, which remain
unimpaired when theology calls upon it; but it shows as well the profound transformations which
philosophy itself must undergo by the proofs brought by science.

PRIMA PHILOSOPHIA OF ARISTOTLE
The issue of the "Science of the Composition of the Significance" which is another way to address
HIAM, is not intended to indicate philosophy's servile submission or purely functional role with
regard to theology. Rather, it has been used in the sense in which Aristotle had spoken of the
experimental sciences as "ancillary" to "prima philosophia" .

The term can scarcely be used today, given the principle of autonomy to which it has been
referred so far, but it has served throughout history to indicate the necessity of the link between
the two sciences and the impossibility of their separation.
Were theologians to refuse the help of philosophy, they would run the risk of doing philosophy
unwittingly and locking themselves within thought-structures poorly adapted to the understanding
of faith.
Were philosophers, for their part, to shun theology completely, they would be forced to master on
their own personal contents of faith, as has been the case with some modern philosophers.

Either way, the grounding principles of autonomy which every science rightly wants guaranteed
would be highlighted.
When it adopts this stance, philosophy, like theology, comes more directly under the authority of
the Religious Education and its discernment, because of the implications it has for the
understanding of an enlightened view, as it has been explained. The amplification of the human
intelligence plays a fundamental role within this dynamism.

It should be clear in the light of these reflections why the Religious Education has repeatedly
acclaimed the merits of a model for theological communication.

This has not been in order to take a position on properly philosophical questions nor to demand
adherence to particular theses. The Religious Education of the Church principles and intention has
always been to show how intelligence is an authentic model for all who seek the truth promoting
the acceptance of one another and encouragement to spiritual growth in our congregations
because of the scientific reality.

In this thinking, the demands of reason and the power of faith finds the most elevated synthesis
ever attained by human thought, for the individual who could defend the radical newness
introduced by an enlightened inspiration without ever demeaning the venture proper to reason.

Developing further what the Religious Education has taught until now it is intended in this final
section to point out certain requirements which theology and more fundamentally still, the
inspiration to God.

In seeking to understand and explain the historical experiences coming from the past theology
needs therefore the contribution of a philosophy which does not disavow the possibility of a
scientific knowledge which is objectively true. This applies equally to the judgments of our
intention to stir in the right direction to the "Option God".

All of us face a great challenge at the beginning of this millennium to move from phenomenon to
foundation in contrast to the crime of terrorism , a step as necessary as it is urgent for mankind
to solve this tragedy not prevailing one on the other but to reach a higher level of Self
significance.

With the amplification of the human intelligence Church vision must proportionally grow and
cannot
stop short at experience alone; even if experience does reveal the human being's interiority and
spirituality, speculative thinking must penetrate to the spiritual core and the ground from which it
rises. Therefore, a philosophy which shuns metaphysics would be radically not suited to the task
of mediation in the inspired understanding of life and science.

God's spiritual perfection refers constantly to things which transcend human experience and even
human thought; but this void in human involvement engendering knowledge can be filled, with
theology togetherness with reason in order to render it in some way intelligible such knowledge.
But human knowledge should not be limited strictly to the world of sense experience inspired
metaphysics thus plays an essential role of mediation in theological research.

A theology without a metaphysical horizon could not move beyond an analysis of religious
experience, nor would it allow the intellect applied to faith to give a coherent account of the
universal and transcendent value of searched truth.

If the emphasis is strong on the metaphysical element, it is because the human intelligence is the
path to be taken in order to move beyond the crisis pervading large sectors of philosophy at the
moment, and thus to correct certain mistaken modes of behavior now widespread in our global
society.

In the present situation, therefore, it is most significant that some philosophers are promoting a
recovery of the determining role of this tradition for a right approach to scientific knowledge.
However the appeal to tradition is not a mere remembrance of the past; it involves rather the
recognition of a cultural heritage which belongs to all communities of humanity.

Indeed it may be said that it is we who belong to the tradition and that it is not ours to dispose of
at will. Precisely by being rooted in the tradition will we be able today to develop for the future
an original, new and constructive mode of thinking.

Current tasks for theology as an understanding always inspiration and enlightenment is required,
theology has always had to respond in different historical moments to the demands of different
cultures, in order then to mediate the content of faith to those cultures in a coherent and
conceptually clear way.

FACING A DUAL TASK.
The Church theology position today, too, faces a dual task. On the one hand, it must be
increasingly
committed to the task entrusted to it: the task of renewing its specific methods in order to serve
faith more effectively.
In line with the keen expectation of those who sincerely love religion, this direction must be
known more widely and deeply, and souls must be instructed, informed and formed in it more
completely; and this certain and unchangeable path, always to be faithfully respected, must be
understood more profoundly and presented in a way which meets the needs of our time.

On the other hand, Theology must look to the ultimate truth which inspiration entrusts to it,
never content to stop short of that goal.
Theologians should direct their work to correspond a dynamism found in the faith itself and that
the proper object of their inquiry is the Truth which is the living tension of the spiritual direction
to the Good with the uttermost use of intelligence.
This task, which is theology 's prime concern, challenges philosophy as well.
The array of problems which today need to be tackled demands a joint effort approached, it is
true, with precise methods on order so that the truth may once again be progressively known and
expressed.
The Truth, which is the intelligence's aim, imposes itself as an all-embracing knowledge which
holds out to the theological education and philosophy alike the prospect of support, stimulation
and increase of the human intellect.
On this basis alone is it possible to overcome divisions and to journey together towards full truth,
walking the deepening of the spiritual paths.

EACH MOMENT OF LIFE BRINGS TO BIRTH AND GIVE GROWTH
At this point it is necessary to indicate the specific form which the call to unity now takes, given
the current tasks of Religious Education. The chief purpose of theology is to provide an
understanding of the enlightenment of the human intellect converging with the content of faith.

The very heart of theological inquiry will thus be the contemplation of a free and responsible
search for truth and meaning; the approach to the improvement of the human intellect begins with
reflection upon "intelligence itself" as for the believer is the manifestation of the
on-going-process-of-creation sprung from God and affecting the universal matter.

From this vantage-point, the prime commitment of theology is seen to be the understanding of
the Self not with condemnation but with inspired creativity and intelligent love.

The solution of the logical coherency which the amplification of the human intelligence tries to
serve will not be found without a minimum of intellectual contribution. It is work of the mind.
It is application and implementation of scientific principles on logical coherency acting toward the
correlation of meanings.
The amplification of the human intelligence is "conditio sine qua non" in order to proceed further
in the intellectual inquiry aiming significance. Then, that philosophy will be especially concerned
to deepen the understanding of the relationship between human living and truth, and to propose
ways which will lead to a right understanding of that relationship regarding the significance of the
self toward God.

The interpretation of sources is a vital task for theology; but another still more delicate and
demanding task is the understanding of the relation between truth and the articulation of the
intellect.
In the case of the amplification of the human intelligence itself demands the contribution of
science which first of all would enable theological education to perform its functions
appropriately.

In theology , which draws its principles from an enlightening process as a new source of
knowledge, this perspective is confirmed by the intimate relationship which exists between faith
metaphysical reasoning and reality.
These considerations apply equally to theology. It is important to understand that philosophy
could be expanded at the point where the understanding of faith is linked to the life of believers
faced with contemporary challenges.

It is sustained that many of the problems of the contemporary world stem from a lack of deeper
truth. Once the idea of a universal truth about the good, knowable by human reason, is
conquered, inevitably the notion of human behavior also changes. Simply because of the merit of
significance.
And a renewed personal intention becomes the prime reality as an act of a person's intelligence,
the function of which is to apply knowledge of the good in situations universally and thus to
express a judgment about the right aim to be chosen.

COHERENT THINKING
The amplification of the intelligence is quite congenial to an individualist ethic, wherein each
individual is faced with his own vision of the self different from the truth of others interrelating
with his/her personal intelligence but still merging with others because of self significance aiming
to merit.

Such an ethics of "personal intelligence" implies and presupposes a philosophical anthropology
and a metaphysics of the good. Drawing on this organic vision, linked necessarily to a sense of
universal order from which the individual is inspired to the practice of surpassing the human
natural virtues.
In fact it is not possible to control high complexity of thinking without the logical principles of
HIAM affecting the logical coherency of the thinker.

In the case of HIAM because of the higher significance acquired by the individual, theology then
will be able to tackle the various problems in its competence, such as peace, social justice, the
family, the defense of life and the natural environment, in a more appropriate and effective way.

Theological work among the Magisterium is first of all at the service of a proclamation of the faith
and teaching.

The result of the amplification of the human intelligence is a unique bond between teaching and
living which is otherwise efficiently unattainable, since what is communicated in a body of
conceptual truths solving the living.

MUTUAL SUPPORT
The philosophical inquiry of HIAM can help greatly to clarify the relationship between truth and
life, intention and accomplishment, and above all between transcendent truth and humanly
comprehensible language.

This is proposed because it involves a reciprocity between the theological disciplines and the
insights drawn from the various strands of philosophy; and such a reciprocity can prove genuinely
fruitful for the communication and deeper understanding of the faith.

There is a strong need to revisit in a more systematic way the issue of the relationship between
faith and philosophy through the progress of science. The importance of philosophical thought in
the development of culture and its influence on patterns of personal and social behavior is there
for all to see.

In addition, philosophy exercises a powerful, though not always obvious, influence on theology
and its disciplines. For these reasons, it is appropriate and necessary to emphasize the value of
philosophy for the understanding of the faith, as well as the limits which philosophy faces when it
neglects or rejects the truths of life's reality.

The Church should remains profoundly convinced that faith and reason amplified
by the science of USPC-HIAM mutually support each other engendering a greater unity.
Each influences the other, as they offer to each other a purifying critique and a stimulus to
pursue the search for deeper understanding.

A SURVEY
A survey of the history of thought, especially in the western world, shows clearly that the
encounter between philosophy and theology and the exchange of their respective insights have
contributed richly to the progress of humanity.


LEARNING FROM SCIENCE
Endowed as it is with an openness and originality which allow it to stand as the science and faith,
theology, encompassing both, has certainly challenged human reason to remain open to the radical
newness found in how the mind processes information.
And this has been an undoubted boon for philosophy which has thus glimpsed new vistas of
further meanings which reason is summoned to penetrate.
Precisely in the light of this consideration, and just as it should be reaffirmed theology 's duty to
formulate its true relationship with philosophy.
So much has been said so far in order stress how right it is that, for the benefit and development
of human thought because of headway, philosophy too should recover its relationship with
theology accordingly.
In theology , philosophy will find not the thinking of a single person which, however rich and
profound, still entails the limited perspective of an individual, but the wealth of a communal
reflection.
For by its very nature, theology is sustained in the search for truth by the realities proved by
scientific observation.
Particularly the order of science with its harmony of many different fields of learning and culture
must merge within the unity of the church's faith.

THE SIGNIFICANCE OF THE SELF
Human significance can find a true range of philosophical thinking within HIAM: a principle
which promote both the defense of human dignity and the upholding of freedom within this range.
There is today no more urgent preparation for the performance of these tasks than this: to lead
people to discover both their capacity to know the truth and able to provide an "intelligent
inspiration" for self significance and their yearning for the ultimate and definitive meaning of life.

In the light of these profound needs, the spiritual direction to the good, in human nature, the
human and humanizing meaning of the God the teaching provided by the theological field also
emerges more clearly which through the mediation of the science of HIAM which lead intellect to
true wisdom, the individual today will come to realize that his/her humanity is all the more
affirmed the more they entrust themselves to Love.

Some view philosophy being the mirror which reflects the culture of a people. A philosophy which
responds to the challenge of theology 's demands and evolves in harmony with faith is part of that
culture as one of the fundamental goals to signify to the Self and to community.

Also USPC-HIAM appeals to philosophers to explore more comprehensively the dimensions
of the true, the good and the beautiful which God put in harmony and infinite order.

CONSIDERING THE ABSENCE OF HUMAN SIGNIFICANCE: TERRORISM
This task becomes all the more urgent if we consider the challenges which the new millennium
entails, and which affect in a particular way regions and cultures which have a different
long-standing tradition.

This attention to philosophy too should be seen as a fundamental and original contribution in
service of a new significance.
Philosophical thought based on the reality pointed out by science is often the only ground for
understanding and dialogue with those who do not share a compassionate life.
The current ferment in philosophy demands an attentive and competent commitment, able to
discern the expectations, the points of openness and the key issues of this historical moment.

The amplification of the human intelligence reflecting in the light of reason and in keeping with its
rules, guides the deeper understanding given by an enlightened inspiration to the right spiritual
direction of love.
A philosophers can develop a reflection which will be both comprehensible and appealing to those
who do not yet grasp the full truth which the divine enlightening declares.

In concluding this proposal, my attention turns particularly to those administrators of the Church'
s Religious Education in encouraging them to pay special attention to the philosophical
implications of imparting the way conducing to a higher intelligence and to be sure to reflect in
their work all the speculative and practical breadth of the science of theology .

I wish to thank all for the attention, the scrutiny and evaluation of this proposal and vision
supporting the HIAM 's service to all congregations.
The intimate bond between theological and philosophical wisdom seen as Love and Science is
one of the Church tradition's most distinctive treasures in the exploration of truth.

And the Church faithful have all rights to defend as legitimate scientific conclusions opinions
which are in accord to the foundation of the church's faith.

LOVE, NATURE AND GOD
It is upheld the search for the conditions in which the individual on his own initiative asks the first
basic questions about the meaning of life, the purpose he/she wishes to give it possibly to feel that
is one with love, nature and God. So that today too, faith can fully show the way to reason in a
sincere search for the truth.
Even so, knowledge needs to be presented in a way that makes it understandable to those for
whom the unity of the Church 's congregations intends it.

The inner spirit of the human intelligence is in fact the aspiration at the heart of every human
decision and action, the quiet searching and interior prompting which sets freedom in motion.
Good, Love and Compassion attract us and beckon us; they are the echoes of calls from harmony
and perfection which are all together the origin and goal of a person's life.
Because of the amplification of the human intelligence rendering the foundation for the science of
the composition of the universal significance Religious Education can address with more
efficiency the inherent worth and dignity of every religious member and beyond; and in continuity
with the religious 's tradition. The task of any church Religious Education is to offer its own
discernment and teaching, in order to help the individual to keep the right course in his journey
towards truth and freedom.

Because of free will there is not the subordination of an individual and his/her activity to the
entity "God", however "intelligence" remains the fundamental element of the human makeup to
relate with spirituality and matter.
Any relationship is left to choice. However the personal choice of how to relate with the personal
intelligence is also an option of an alternative to open before the individual the perspective of a
higher love; and a higher finality by acquiring a corresponding higher spiritual and mental growth.

Therefore Religious Education enriched of the knowledge of how intelligence can grow is of
critical importance because it grows in the Church and works on the Church.

By its very nature and procedures, theology can flourish and develop only through a committed
and responsible participation in and belonging to the congregation as a "community of an
intelligent faith".
In turn, the fruits of philosophical research and deeper insight become a source of enrichment for
the Religious Education engendering substantial practical benefits to all Churches.

Through the scientific reflection that addresses the dynamic aspect of the human intelligence the
response of the members will be elicited.
Within a compassionate community such knowledge will acquire a higher inner spiritual
dimension based on higher inspiration and perception which will be able to promote theology and
philosophy accepted as faith and reason, more efficiently.

The amplification of the human intelligence can in its infinite aim also explain the supernatural
nature as an end result of human love. And the intellectual abilities are promoted by the
inspired spiritual dimension of the human heart and its vocation to divine love.

Freedom on truth, freedom upon truth, a dependence to the knowledge on how to bring
the reflection of reason.

The fundamental notions of human freedom will respond to the inspiration of human reason in a
way which accepts the valid elements able to form a profound and intimate relationship with
knowledge with reason and love which leaves the individual in the power of his own counsel.###

www.pennswoods.net/~cosmo/USPC.SWF
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[rikbe]

However without inspiration even if with faith human intelligence cannot bring into existence
knowledge nor use reason. On the other hand inspiration alone without the emotional strength
given by faith to support an accomplishment will make inspiration aimless.

Typical for a religionist.

[Renato]

If you would read my article on Antoine Laurent Lavoisier (re: Human Intelligence Amplification) you will be surprised to discover another power of science: the scientific TRUTH.
Try me.
Cheers,
R. L. Porchetta


www.pennswoods.net/~cosmo/USPC.SWF
www.pennswoods.net/~cosmo/contact/apples.swf


PS: For more info use Google and en