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The Second Vatican Council goes beyond the conceptualistic and unhistorical idea of Revelation. It has affirmed God's free self-communication to men. By no means the rational practice is excluded, on the contrary it becomes a more conscious necessity: as receiver of Revelation man is to be considered a clever and responsible subject whose truthperceiving ability is deeply involved in the event of Revelation. This essay proposes an interpretation of necessity as the aim of man's theoretical reasoning attitude and as an access to God's freedom. In this way the latter is subtracted to man's decision and will. Moreover it becomes a guarantee of never-ending novelty and inexhaustible future. [ABSTRACT FROM AUTHOR]

The doctrine of the hierarchy of truths is one of the most significant and stimulating fruits of the Second Vatican Council. From the first time it was formulated, it aroused criticism and the suspicion that it could legitimate the refusal of some truths, considered less true than others, and therefore an arbitrary choice of the contents of faith. By providing a brief outline on its historical and theological genesis, the contribution shows that such interpretation cannot be justified and points out the strict connection between the doctrine of the «hierarchy of truths» and the historical, dynamic character of the revelation, whose origin and center are the Mystery of the self-communication of God in Jesus Christ. Seen under this perspective, the doctrine of the «hierarchy of truths» expresses the well-grounded hope that sharing these fundamental truths of the Christian faith can widen this unity and join those professing Christians into a full a complete communion. [ABSTRACT FROM AUTHOR]

The Word of God, its dialoguing nature, its Christocentric configuration, its central position in the life of the Church and of the faithful, as well as its founding role in the practice of theology, are abiding topics of J. Ratzinger's theological reflection. His election to the see of Peter not only did not entail his giving up on these topics, but on the contrary allowed him to go on dealing with them and make a deeper pastoral analysis based on the requirements of the Second Vatican Council. This article retraces some steps of this analysis, with a view to showing that the well-grounded, deep connection between theology and announcement, dogma and preaching, contemplation and mission, that are very distinguishing features of Ratzinger's reflection, has continuously supported his reflection as a theologian and his preaching as a Pope. [ABSTRACT FROM AUTHOR]

Lumen fidei, the first encyclical letter by pope Francis largely based on a draft prepared by Benedict XVI, abandons the old lectio considering faith as darkness and ignorance to underline its character of knowledge and desirability: the object of our believing is the unconditional love of God (Agape), that offers itself to assure men a meaningful, complete and full life. Faith is essentially the acceptance of God's love and those who accept His love through faith get the full truth about themselves, a truth that is greater than themselves and reveals the full extent of God's love in the Easter mistery of Jesus Christ. Going beyond any abstract or purely doctrinal concept of faith, this encyclical letter presents the first theological virtue as the way of sharing God's life, a source and guarantee of new, steady and socially significant relationships. [ABSTRACT FROM AUTHOR]

To speak about God, today? Some lines of thought are emerging today which, despite their diversity, share the conviction that speaking of God is not possible; this essay takes into consideration some of them which are the best known or anyway the most radical to declare that any speech about God is detrimental, negative and impossible. After examining the assumptions and purposes of each one, the contribution underlines that it is the nature of Love, characterizing Jesus Christ's God, that requires God to be affirmed on a rational basis to be communicated: only a God subtracted to man's free will is a God who really offers Himself to his freedom. [ABSTRACT FROM AUTHOR]

Not a few observers agree on the present time being marked by «two returns»: the return of religion and the return of atheism. This contribution deals with the latter, considering not only the form it takes in the so called «New atheism», which has been given excessive media coverage compared to its scientific relevance, but also the certainly less known versions which are for this no less serious, respectable or able to challenge the believer's conscience. A critical analysis of the issues aroused by some of these forms of atheism and a brief reaction to their most remarkable provocations conclude the essay. [ABSTRACT FROM AUTHOR]