Pontifical Lateran University

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Scholars of Aquinas have usually focused on the intellectual aspect of the Christian faith, i.e., on the view that faith is a propositional belief. In this view, faith can be subjected to rational scrutiny, and at least in principle rejected, if this is required by contrary evidence. In this article, I intend to show that for Aquinas, faith is not only a propositional belief. Consequently, it cannot be limited to the intellectual dimension. A moral and a religious one should be included, since faith is also a matter of good choice and relationship with God. Because of this relationship – which is the religious dimension of faith – faith is caused by charity, which makes the faithful firmly believe the fundamental tenets of divine revelation, however convincing contrary evidence may appear to be. Furthermore, when it comes to the relationship between faith and rational arguments, such a firm faith leads the believer to promote intellectual virtues, among which, open-mindedness stands out. The believer is led to follow reason wherever it leads, which means that he is put in the optimum condition to conduct research and debates.

Niniejszy artykuł ma na celu zainicjowanie dyskusji wśród psychologów i prawników kanonistów na temat koncepcji bezradności w psychologii sądowej, aby ułatwić jej zastosowanie w obowiązującym prawodawstwie. Po krótkim rozważeniu stanu sprawy w sądach kościelnych, autor dokonał przeglądu różnych podejść psychologicznych dotyczących bezradności. Koncepcja bezradności w DSM-5 została uznana za punkt odniesienia dla wszystkich klinicystów. Następnie przedstawione zostały propozycje dla ekspertów i sędziów dotyczące narzędzi i kryteriów diagnozowania bezradności. W podsumowaniu podkreślone zostały obecne ograniczenia i przyszłe możliwości zastosowania metod, narzędzi i kryteriów związanych z bezradnością. Autor zaczął swoje rozważania od spostrzeżenia, że nie jest łatwo zdefiniować bezradność, a jeszcze trudniej jest ją ocenić zarówno dla celów klinicznych, jak i psycho-kryminalistycznych. Dlatego też zostały rozważone dwie pierwsze definicje: pierwsza bardzo wąska, ograniczona do osób, które na stałe posiadają niepełne używanie rozumu, a druga odnosząca się do granic wolności osobistej z niezdolnością do przeciwstawienia się przestępstwom. Pojęcie bezradności wymaga szerszego wyjaśnienia i dlatego autor artykułu zaproponował refleksję epistemologiczną; bezradność została przez autora uznana za patologiczną podatność na różne problemy, począwszy od genetyki, poprzez warunki rodzinne, a skończywszy na uwarunkowaniach środowiskowych, zgodnie zatem z tym co się przewiduje w DSM-5. Autor podsumowuje swoje rozważania stwierdza m.in., że ograniczenia tego artykułu są zasadniczo cztery: a) epistemologiczny wymiar bezradności, który należy nadal pogłębiać; b) krytyczny przegląd DSM-5, który chociaż jest otwarty na kwestie egzystencjalne, nadal nie uwzględnia wyraźnie podatności psychicznej do zastosowania w psychologii sądowej; c) rozszerzenie narzędzi, które należy zastosować w celu podkreślenia i oceny bezradności; d) dodanie do powyższych kryteriów również innych kryteriów diagnozy wiarygodności, wiarygodności i sugestywności w celu oceny zdolności do zeznawania nie tylko u nieletnich, ale także u wrażliwych dorosłych.

Abstract After reviewing and offering a critical evaluation of the main interpretations of the sayings in Mark 9.43–7, the paper proposes a new reading that considers them in the Jewish context and in their co-text (Mark 9.33–50). The context is the marginal condition in which physically impaired people lived in Jewish society and communities. In view of this context, it is possible to point out the consistency of Jesus’ logia on self-maiming in order to enter the kingdom of God (Mark 9.43–7) with their co-text. The disciples are urged not only not to scandalise the little ones of the community (Mark 9.42), but also to share their minority state, thus avoiding stumbling in their own discipleship because of claims of greatness and superiority.

Objective: To assess the most frequent clinical features of Multisystem Inflammatory Syndrome in children (MIS-C) at presentation to the Emergency Department (ED) in a large multicenter cohort of patients, in order to define useful tools for a timely diagnosis. Methods: Clinical and laboratory characteristics were retrospectively reviewed for 210 MIS-C patients from 18 Italian pediatric EDs. We assessed correlations between clinical and laboratory parameters and compared features of patients of different age (≤5 years and >5 years). Results: Fever was the main presenting symptom (100%), followed by conjunctivitis (46%), abdominal pain (44%), vomiting (41%) and diarrhea (39%). Forty-nine percent of children presented to the ED in critical or nearly critical condition. A higher prevalence of mucocutaneous involvement was found in younger children (69% versus 47%, p<0.05), whereas gastrointestinal symptoms were more common in children >5 years (62% versus 85%, p<0.05). Higher values of inflammatory markers (C-Reactive Protein, Ferritin, and Fibrinogen), Troponin T and Brain Natriuretic Peptide were related to abnormal echocardiography (p<0.05). No significant differences were detected in laboratory parameters between the two age groups, apart from ferritin, fibrinogen and troponin T, which resulted significantly lower in children ≤5 years. Conclusions: Apart from fever, the most common MIS-C manifestations at presentation to the ED are conjunctivitis, abdominal pain, vomiting and diarrhea. Younger children more frequently present with mucocutaneous involvement, while gastrointestinal manifestations are more common in older patients. These findings should be considered when MIS-C is suspected in the ED, in order to achieve a timely recognition of the condition.

“Truth” and “cause” are essential issues in theology. Truths of faith are meant to remain solid and fundamental and can be traced back to the unique truth of God. The same God is conceived of as the Creator who brought everything into existence before every other cause. Recent discussions about scientific rationality and causality have engaged with the same ideas of “truth” and “cause”, even though they have done so according to different methodologies and from different points of view. Can those discussions stimulate theology, and if so, in what manner? In this paper, we begin by considering the subject of scientific change and rationality, arguing that scientific change leads to the recognition of the connection between any scientific theory and what remains intelligible in nature. Next, we show some of the outcomes from new mechanistic philosophy, focusing on the idea of cause, which unveils a strong correspondence between epistemology and ontology and provides a unique way of speaking about causality. Finally, we conclude that science can support theology through new approaches to nature and that a theology of science is required today as an intertwined perspective between science and theology. The main virtue that guides this approach is humility.

L’evoluzione normativa che negli ultimi quaranta anni ha riguardato le cause per la dichiarazione della nullità matrimoniale si pone in stretta correlazione con la dottrina del Concilio Vaticano II e con le istanze emerse nell’ambito della riflessione sinodale sulla famiglia promossa da Papa Francesco. Si evidenzia la costante e progressiva assimilazione dei principi informatori del processo canonico, alla luce dei quali vengono prospettati alcuni perfezionamenti e sviluppi possibili.