Bøker av Anthony T Vento

Can we rely on Christianity to solve various problems arising from earthly existence? Can we create a "Christian economy"? It seems that this is a contemporary utopia. Christianity is mostly concerned with morality. We must strive for good. And the economy is a realm that does not deserve special research on the part of theologians.And yet, Christianity takes a definite stand on some economic theories. It is strictly opposed to socialism and communism, to the attempt to deprive people of their land and property. It does not take kindly to the state's attempt to control everything in a society. Christianity argues in favor of more freedom for individual communities, and especially religious ones.Private initiative and economic freedom are invariably linked to the idea of individual freedom of religion. The state's attempt to intervene in the economy logically leads to interference in the religious sphere. This interference should not be permitted.On the other hand, there is a temptation for the Church to commercialize itself. It can attract more believers if it becomes more "interesting." Holding a number of entertainment events will indeed attract many people, but they will be anything but believers. The way for the Church to return more believers to its bosom is different - this will happen by giving strength and support to the believers. In a complicated world full of global crises, wars, and acts of terror, the Church must be a pillar for all. It should give comfort, hope, faith, and be our connection with our Creator. A commercial or globalized Church will stand very far from the covenants of Christ.

Education is the symbol of the modern era. The contemporary system of education has emerged as an outcome of the fast industrial development of recent centuries; factories needed workers, and these workers had to gain some special skills to work with machines. In the course of time, various new professions appeared which required developing new skills and abilities. Besides, the old approach to knowledge was transformed into the Baconian approach, knowledge is power. To know means to control, to be able to act properly. Whereas prior to F. Bacon knowledge had been perceived rather as wisdom (important principles related to how to live righteously, or how to avoid dangerous situations, etc.) than as an instrument for achieving certain goals, the modern times established the principle of knowledge as power. Only by knowing the world which surrounds them, human beings are capable of controlling it. This principle was not the only one emerging in modernity. The modern era brought about a special feeling of optimism about mankind's future. It envisaged our common future as times of universal social equality, nice and pleasant jobs, reconciliation and peace at the international level. Philosophers like Descartes, Kant, Hegel, SaintSimon, and others preached that the intellect is the main human instrument for achieving eternal peace and common well-being. Cartesian rationalism (the philosophy of Descartes) aspired for comprehending the universal truth, the truth which would unite the whole of mankind and overcome all religious divisions.

The Battle of Lepanto was a decisive victory for the Holy League, and marked the reestablishment of the Christian Empire in the Levant.Don Juan and Doria led the battle to retake Tunis from the Ottomans in 1573. The Ottomans retook Tunis in 1574 and remained in power there.In 1576, Don Juan was appointed Governor General over the Hapsburg Netherlands. He led the capture of the city of Namur in 1577, and defeated the Protestants in the Battle of Gembloux in 1578. After his victories, he was defeated at Rijmenam near present day Brussels. After this defeat his health began to deteriorate and he succumbed to a fever, dying on Sunday, October 1, 1578. He was 31 years old.Doria went on to lead expeditions against the Barbary States in 1601. He also served as Commander of the Order of Santiago, the Marquis of Tursi, and Prince of Melfi.Venier was elected Doge of Venice in 1577, at the age of 81. He died on March 3, 1578. His remains now rest at the Basilica di San Giovanni e Paulo.