Asheville author Robert Beatty created a true nation-wide sensation with his fantasy set around the Biltmore Estate, begun with Serafina and the Black Cloak. Our event is the first-ever public reading of the upcoming book for an audience in North Carolina. After ticket holders, anyone may join the line. The Serafina series follows the adventures of a brave and unusual girl who lives hidden away in the basement of the grand Biltmore Estate in Asheville, N.
Young and old alike are enjoying the series, a spooky, Southern gothic thriller that mixes mystery and magic.
For ages 9 and way up. Be sure to watch the exciting book trailers for Black Cloak and Twisted Staff! We can't wait for Splintered Heart , or its trailer.
The storms are coming Designed and developed by Ankit Hinglajia. Search form Search. A legitimate plurality of positions has yielded to an undifferentiated pluralism, based upon the assumption that all positions are equally valid, which is one of today's most widespread symptoms of the lack of confidence in truth. Even certain conceptions of life coming from the East betray this lack of confidence, denying truth its exclusive character and assuming that truth reveals itself equally in different doctrines, even if they contradict one another.
On this understanding, everything is reduced to opinion; and there is a sense of being adrift. While, on the one hand, philosophical thinking has succeeded in coming closer to the reality of human life and its forms of expression, it has also tended to pursue issues—existential, hermeneutical or linguistic—which ignore the radical question of the truth about personal existence, about being and about God. Hence we see among the men and women of our time, and not just in some philosophers, attitudes of widespread distrust of the human being's great capacity for knowledge.
With a false modesty, people rest content with partial and provisional truths, no longer seeking to ask radical questions about the meaning and ultimate foundation of human, personal and social existence. In short, the hope that philosophy might be able to provide definitive answers to these questions has dwindled.
Sure of her competence as the bearer of the Revelation of Jesus Christ, the Church reaffirms the need to reflect upon truth. In reaffirming the truth of faith, we can both restore to our contemporaries a genuine trust in their capacity to know and challenge philosophy to recover and develop its own full dignity.
The Boys of Jackson Harbor
There is a further reason why I write these reflections. For it is undeniable that this time of rapid and complex change can leave especially the younger generation, to whom the future belongs and on whom it depends, with a sense that they have no valid points of reference. The need for a foundation for personal and communal life becomes all the more pressing at a time when we are faced with the patent inadequacy of perspectives in which the ephemeral is affirmed as a value and the possibility of discovering the real meaning of life is cast into doubt. This is why many people stumble through life to the very edge of the abyss without knowing where they are going.
At times, this happens because those whose vocation it is to give cultural expression to their thinking no longer look to truth, preferring quick success to the toil of patient enquiry into what makes life worth living. With its enduring appeal to the search for truth, philosophy has the great responsibility of forming thought and culture; and now it must strive resolutely to recover its original vocation.
This is why I have felt both the need and the duty to address this theme so that, on the threshold of the third millennium of the Christian era, humanity may come to a clearer sense of the great resources with which it has been endowed and may commit itself with renewed courage to implement the plan of salvation of which its history is part. Underlying all the Church's thinking is the awareness that she is the bearer of a message which has its origin in God himself cf.
The knowledge which the Church offers to man has its origin not in any speculation of her own, however sublime, but in the word of God which she has received in faith cf. At the origin of our life of faith there is an encounter, unique in kind, which discloses a mystery hidden for long ages cf. As the source of love, God desires to make himself known; and the knowledge which the human being has of God perfects all that the human mind can know of the meaning of life. Restating almost to the letter the teaching of the First Vatican Council's Constitution Dei Filius , and taking into account the principles set out by the Council of Trent, the Second Vatican Council's Constitution Dei Verbum pursued the age-old journey of understanding faith , reflecting on Revelation in the light of the teaching of Scripture and of the entire Patristic tradition.
On the basis of mistaken and very widespread assertions, the rationalist critique of the time attacked faith and denied the possibility of any knowledge which was not the fruit of reason's natural capacities. This obliged the Council to reaffirm emphatically that there exists a knowledge which is peculiar to faith, surpassing the knowledge proper to human reason, which nevertheless by its nature can discover the Creator.
This knowledge expresses a truth based upon the very fact of God who reveals himself, a truth which is most certain, since God neither deceives nor wishes to deceive. With regard to the source, because we know in one by natural reason, in the other by divine faith. Jn which God has willed to reveal in history and definitively through his Son, Jesus Christ cf. Col ; 1 Tim , out of the abundance of his love speaks to men and women as friends cf. Ex ; Jn and lives among them cf. Bar , so that he may invite and take them into communion with himself.
This plan of Revelation is realized by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them.
God's Revelation is therefore immersed in time and history. Heb The truth about himself and his life which God has entrusted to humanity is immersed therefore in time and history; and it was declared once and for all in the mystery of Jesus of Nazareth. For he sent his Son, the eternal Word who enlightens all people, so that he might dwell among them and tell them the innermost realities about God cf.
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- Promoting Positive Development in Early Childhood: Building Blocks for a Successful Start: 6 (The Search Institute Series on Developmentally Attentive Community and Society).
Jn Jesus Christ, the Word made flesh, sent as 'a human being to human beings', 'speaks the words of God' Jn , and completes the work of salvation which his Father gave him to do cf. Jn ; To see Jesus is to see his Father Jn For the People of God, therefore, history becomes a path to be followed to the end, so that by the unceasing action of the Holy Spirit cf. Jn the contents of revealed truth may find their full expression. History therefore becomes the arena where we see what God does for humanity. God comes to us in the things we know best and can verify most easily, the things of our everyday life, apart from which we cannot understand ourselves.
In the Incarnation of the Son of God we see forged the enduring and definitive synthesis which the human mind of itself could not even have imagined: the Eternal enters time, the Whole lies hidden in the part, God takes on a human face. The truth communicated in Christ's Revelation is therefore no longer confined to a particular place or culture, but is offered to every man and woman who would welcome it as the word which is the absolutely valid source of meaning for human life.
Now, in Christ, all have access to the Father, since by his Death and Resurrection Christ has bestowed the divine life which the first Adam had refused cf. Rom Through this Revelation, men and women are offered the ultimate truth about their own life and about the goal of history.
Where might the human being seek the answer to dramatic questions such as pain, the suffering of the innocent and death, if not in the light streaming from the mystery of Christ's Passion, Death and Resurrection? It should nonetheless be kept in mind that Revelation remains charged with mystery. It is true that Jesus, with his entire life, revealed the countenance of the Father, for he came to teach the secret things of God. Faith alone makes it possible to penetrate the mystery in a way that allows us to understand it coherently. Faith is said first to be an obedient response to God.
This implies that God be acknowledged in his divinity, transcendence and supreme freedom. By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.
By faith, men and women give their assent to this divine testimony. This means that they acknowledge fully and integrally the truth of what is revealed because it is God himself who is the guarantor of that truth. They can make no claim upon this truth which comes to them as gift and which, set within the context of interpersonal communication, urges reason to be open to it and to embrace its profound meaning.
This is why the Church has always considered the act of entrusting oneself to God to be a moment of fundamental decision which engages the whole person. In that act, the intellect and the will display their spiritual nature, enabling the subject to act in a way which realizes personal freedom to the full. Indeed, it is faith that allows individuals to give consummate expression to their own freedom. Put differently, freedom is not realized in decisions made against God. For how could it be an exercise of true freedom to refuse to be open to the very reality which enables our self-realization?
Men and women can accomplish no more important act in their lives than the act of faith; it is here that freedom reaches the certainty of truth and chooses to live in that truth. To assist reason in its effort to understand the mystery there are the signs which Revelation itself presents. These serve to lead the search for truth to new depths, enabling the mind in its autonomous exploration to penetrate within the mystery by use of reason's own methods, of which it is rightly jealous.
Wish I May (Splintered Hearts, #2) by Lexi Ryan
Yet these signs also urge reason to look beyond their status as signs in order to grasp the deeper meaning which they bear. They contain a hidden truth to which the mind is drawn and which it cannot ignore without destroying the very signs which it is given. In a sense, then, we return to the sacramental character of Revelation and especially to the sign of the Eucharist, in which the indissoluble unity between the signifier and signified makes it possible to grasp the depths of the mystery.