Alhassanain(p) Network for Heritage and Islamic Thought

The Shift of Importance from Ideology-Religion into Civilization-Strategy

This shift from emphasis on religion to civilization was lucrative, provided a wonderful opportunity and unleashed great energy for the masterminds behind the so-called 'New World Order'. Otherwise, no one would ever have implemented thecivilisational factor within International affairs of state, as this term was nonexistent in the lexicon of International affairs. According toShirin Hunter in her article, entitled: The Post-Soviet International System and the Dialogue of civilizations':

'Since the collapse of the Soviet Union in December 1991 a new concept has been introduced into the lexicon of International affairs, namely that of 'civilizations' as actors on the International scene and, therefore, if not replacing, then competing with the nation state as the principal unit of the International system.

- The idea was first introduced by Samuel Huntington in the context of his 'Clash of civilizations' theory. According to this theory,civilisational incompatibility or affinity will be the main factor determining the nature of international and inter-state relations

Moreover, this theory implies that rather than individual states interacting with one another -albeit at different levels, bilateral, multilateral etc.- it will be a cluster of states bound together by certain common values within the framework of a particular civilization, that will become the main actor.'

Although she might be attempting to present his ideas, one has to state that, despite being a complex, learned and thought provoking work, his book introducing the Clash of Civilizations should in no way change the way one regards the international social and political order. It is especially important to be wary of rushing intojudgements while applying it to world events post-September 11th, 2001.

The idea was indeed invented several years before this tragic so-called wake-up event. And the course and history for its background was meant to elaborate, or substitute the 'New World Order' in the academic milieu.

Huntington's book has been denounced by some Left-wings as being written by a right-winger and therefore, presumably, of no intellectual significance.

On the other hand S.Sayed , from the sociology department of the University of East London, despite admitting the complications of defining a 'civilization', enjoyed Huntington's analysis that Muslim Nations are being replaced by quasi-primordial constructs such as civilizations. He also shares the same idea that these entities are the manifestation of a national logic and likes the idea and recognition of the relationship between the nation and the form that the political entity has taken.

He refutes, however, the idea which has animated Huntington and upon which he bases his theory. After mentioning a couple of shared practices amongst Muslims he says:

'It is difficult to conclude from these examples that that which constitutes the unity of the MuslimUmmah is its uniform way of life. (Of course, it is precisely this idea of a Muslim/ Islamic civilization that animates people such as Huntington; nevertheless, like all attempts whichconceptualise civilization as an unity, these flounder since they rest upon an eclectic collection of observable and generalized features.')

The negativeaffects of this book (Clash ofCivilisations ), which seem to be frequently encountered in post 2001 readings, lies in its unmerciful ramification and pessimistic prognostication for the future of humanity.

One could probably link the thesis with the fact that America was in a period of increasing tension, particularly from confronting Muslims in various locations across the globe.

Huntington is neither a liberal nor a left winger. In his advice, heemphasises that the West must restrain the military power of Islamic and Sino countries in their attempt for technological/military superiority over othercivilisations . Of course, his brainchild is not limited to the Islamic territories but rather extends to cover two civilizations: the Islamic and the Buddhist world (China and countries in close geographic orbit/influence). (p. 312)

During a London Conference on 'Muslims Identity in the 21st century' organized in Oct. 1998, Dale F.Eickleman , declared that Huntington's rhyming "West versus Rest" is of little use for the modern understanding of Muslim societies. He states:

'They obscure, or even distort, the immense spiritual and intellectual ferment that is taking place today among the world's nearly one billion Muslims, reducing this innovation, in most cases, to a fanatical rejection of everything modern, liberal or progressive.'

As Huntington has suggested, the core of the challenge and his absolute obsession lies in the fear of being inferior - both economically and militarily- to the two civilizations. Thus our main concern should be to confront the superiority complex, and to resolve it in finding ways to let others think of themselves as equal to others, and to recognize that the others are very much alike - regardless of their various differences - and that they, too, possess the ability to add something to the Mega Powers; knowledge and purification.

" ولولا دفع الله الناس بعضهم ببعض لهدمت صوامع وبيع وصلوات ومساجد يذكر فيها اسم الله كثيرا ."

"If it were not because God repels some men by means of others, cloisters, churches, synagogues and mosques where God's name is mentioned frequently would have been demolished."Qur 'an 22:40

"قال الإمام علي (ع): الناس صنفان، أما أخ لك في الدين، وأما نظير لك في الخلق." الإمام علي (ع)، نهج البلاغة، الكلمات القصار

Imam Ali (as) said: "People are of two categories: either brethren in faith, or peer in creation."Nahj ul-Blaghah , short sayings of Imam Ali (as).

Introduction of the Dialogue of Civilizations

Just as the pursuit of mono-cultural, single religion, territorial and oppositional states has proven problematic since the demise of the Middle Ages, so has the increasingly singular pursuit of the American example of democracy for the post-Cold War world in the twenty-first century.

The American type of democracy may function within certain societies with special conditions, but it is not the only or exemplary way to achieve a peaceful, productive, pluralistic and culturally dynamic society. After the refutation of the Clash of civilizations, there was the introduction of a wiser theory from the Muslims bySayyed M.Khatami .

The call was made prominent by the Iranian President in his keynote address at the opening of the United Nation in 1999. This call for a grand dialogue at the demise of the 20th and the inauguration of the 21st century was timely. Cultures have already encountered each other on religious journeys, modern holidays and vacations, military conquests, business transactions and intellectual exchanges and excursions.

The idea of the Dialogue of Civilizations cannot be rejected by a humble civilized human being, nor disapproved by an astutely religious individual. One should get beyond the various forms of contemporary fundamentalism and extremism wherever possible. Muslims today should operate with epistemological modesty, as no one can deny that great civilizations have been built by wise non-fundamentalist leaders like the Greeks, Chinese, Persian and Muslims.

TheQur'anic principle supports such a civilized approach, and we may quote the followingQur'aic verses:

"إذ قال لصاحبه وهو يحاوره، أكفرت الآية ."

"His companion said to him while disputing with him: Do you disbelieve in Him who created you from dust, then from a small seed,then He made you a perfect man?"Qur 'an 18:37

"أدع الى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن ."

"Invite to the Way of the Lord with wisdom and beautiful preaching."

Qur 'an 16:125

Also in a narration we read:

"إن الحكمة ضالة المؤمن، فحيث وجدها ألتقطها، فهو أحق بها ."

"Wisdom is the ultimate goal of the believer, and wherever he finds it, it is his prerogative to acquire it, as he deserves it more than anybody else."

Many Muslims among the religious minorities seem to have succeeded in dealing with cultural contradictions presented by others, and in conceiving themselves in tolerant, complex and realistic terms. Also, religious minorities, such as Christians, Jews and Zoroastrians, live in a number of Islamic countries, and for instance in I. R.

Iran under theWilayat Faqih regulationsare a model of cosmopolitanism. Yet superiority is still not manifested in each and every different way. These religious minorities, for example, don't pay thejizyah (the religious taxation upon non-Muslims within an Islamic State), while maintaining the application of the Islamic Shari'ah Law. Some of them are not sofavoured in other Islamic countries.

On the other hand, some Muslim communities living in the Free-World do not share an elevated position within the society, and are deprived of certain rights in a smooth smart way.

Some of them have, consequently, remained on the hard shoulder of the main highway. The reasons are many and varied; some stemming from psychological seclusion, stigmatization of faith and humiliation of their holy figures during the last few decades.

Appropriateness of the society's popular faith, such as Christianity, is so excessively focused and extremely emphasized to possibly cause a number ofcivilisational conversions, despite being increasingly abhorrent to the Muslim community. These social limitations, which have caused a number of nominal conversions to Christianity or other faiths, have had a negative impact on the status of sociology of the Free-World, regardless and notwithstanding its positive attributes.

The exclusion, conversion and attempted elimination of Muslims sensibilities and devotion will not help any healthy society to flourish. Rather it contributes to the instability of free societies.

It is, therefore, wise to promote the Dialogue of Civilizations in order to minimize tensions and decrease elevated levels of confusion and misunderstanding. However, this peaceful idea, despite its many advantages, has not appeared to have been welcomed by arrogant individuals and atheistic Mega Powers.

An intellectual thinker marked the idea with a presentation designed to show that we are in a transitional phase from the "Rise andFall " model to the "Dialogue" model. According to him:

"The implications are far reaching, not the least, a new understanding of civil society, cultural achievements by human beings of different nationalities and cultural manifestations."

He also rightfully insists that Gibbon's study on the Rise and Fall of Civilizations contributes to the topic of our discussion. He, therefore, advises a further study of the theory of 'Dialogue of Civilizations', as it lacks much sense without further investigation of the various technical terms implemented:

'We must, in a dialogue of civilizations, investigate exactly, if historical records and archaeological evidence permit, why and how civilizations constitute themselves and fall apart and transform themselves into another form of civilization, or simple drop dead and become another chapter in the book on world history….

'Much interdisciplinary research must be done in the Dialogue of Civilizations to achieve a kind of sense, so as to come to terms why and how any type of form of civilization emerges, flourishes, and ultimately dies.'

While analyzing the reasons for the fall of the Roman Empire - despite the fact that it had adopted the Christian religion -Gazo quoted Gibbons to blame the very same adopted religion as the main cause for its decline. He writes:

'Gibbons, hitherto, is read for his literary style, for an example of the enlightenment attitude towards Rome and Christianity, and ultimately, for the Rise andFall paradigm, inherent in his narrative. Of course, everyone somehow knowledgeable of a little historical reading knows Gibbons verdict: The basic reason for Rome's fall and decline was Christianity.'

It seems, as he, himself, realized, there is a fault in generalizing the cause to be a 'Religion' or any religion, and he could not help adding, therefore, that even Gibbons, the very same theoretician, cannot put Islam under the same category. However, he presented it in the form of a smart politicalmanoeuvre :

Gibbons, as a figure from the enlightenment, needs no apology for his version of Rome and the Christian subversion. The enlightenment thinkers themselves were, as is well known, not positively inclined toward the Roman Catholic Church. Again it is no surprise that Gibbons and his friends should be benignly inclined toward Islam.'

By these quotes we find ourselves not entrapped into rejecting the role of ideology or religion, especially Islam, as some previous American thinkers have, but rather encouraged to further study our theory as the workable alternative to the Marxist Material Contradiction, the New World Order and to both the Clash of Civilizations and the Dialogue of Civilizations.

The Ultimate Holistic Theory

So far we have studied the Marxist theory of material dialectic and contradiction. Despite its intention to establish the laws of historical development, we have been unable to find them irrefutable. But the designers of the New World Order seem to highlight the conditions of the World only as they appear in their own eyes, without delving into theoretical principles.

While the theoretician of the Clash of Civilizations merely added a theoreticalflavour to the previous Western political leader's idea, he, also, fails to present more than a prediction of the scenario of the World from his own eye.

We have been unable, however, to uncover more than conflicting evidence in his formulation to present 'the Clash' and 'civilization'. We consider that a reasonable and sensible thinker cannot tolerate or digest the image of a civilized individual initiating hostility and 'clash' with other so-called civilized individuals. Fighting and Clashes are not civilized phenomenon of human history.

ObservingKhatami's idea from another angle, the Dialogue of Civilizations seems to introduce the best principle for a civilized individual; however, it lacks a holistic approach, as it is possibly detached from reality. A thorough all-inclusive theory needs to be introduced as a combination of the entire aforementioned discussion would have bitterly inevitable, albeit undesirable, consequences.

We, therefore, assume that regardless of the level of civilization, one develops aflavour of bitter conflict, despite the partly successful rounds of dialogue, which would ultimately be likely to succumb to clash and violence when one party seeks to enforce its agenda and claims through aggressive tactics.

This is the case when each and every party begins their distinctive path, when one ascends to an elevated position, while the second descends to its highest level of ambitions.

Islamic Traditions Supporting the Holistic Approach

At this stage we feel the need to elaborate on the meaning of thecomplementarity of the two forces. It seems to be assumed that forces of evil and good, devil and Divine can never interact nor react forcing each other intocomplementarity . Speaking laconic formulation one emphasizes that what is meant bycomplementarity is theQur'anic , philosophical and mystical definition where both ways ofcomplementarity are both possible and plausible.

The Holy Qur'an has described both forms ofcomplementarity while distinguishing between two smart concepts: namely the ascending levels (Ad-Darajat ) and descending steps (Ad-Darakat ) where both parties would be qualified to reach their ultimate level of perfection, albeit in totally and completely opposite directions.

A historical record from the Prophetic era confirms these two examples. The first concerns the ascending levels (Ad-Darajat ) which was confirmed when the Prophet (saws) relayed the news aboutJa'afar binAbi Talib having been removed of both of his hands, through chopping, before he was martyred; the Prophet (saws) informed the Muslims beforeJa'afar's death that the Divine Almighty God (swt ) substituted his two hands with wings, both of which, would be used for his soul to ascend to Heaven.

The Holy Qur'an described the different levels for believers in paradise as follows:

"ولكل درجات مما عملوا ."

"Each will have rank according to whatever they have done."

Qur'an 46:19

And theHadeeth related toJa'afar binAbi Taleb we read in the historical account as follows:

عن علي بن أبي طالب قال : ( بينما أنا مع النبي في خير أبي طالب التفت إلى جعفر فقال : أما أن الله قد وصلك بجناحين يطير بهما إلى الجنة كما وصلت بجناح ابن عمك )

The second - descending steps (Ad-Darakat ) - is recorded by the fact that when the Prophet (saws) was present amongst a group of Muslims, they suddenly heard a voice emitted from very strong wind.

The Muslims were surprised and urged the Prophet (saws) to explain what was happening, based on his Divine knowledge. The Prophet (saws), being a Divinely enlightened messenger, informed them that a huge stone had been thrown into the Hell fire 70 years previously, and had now reached the fiery Hellish depth.

Another narration explains that the windsignalled the death of one of the most distinguished figures among the hypocrites. When the Muslims arrived atMadinah they heard loud mourning and lamentation from one of the hypocrites signifying that a member of the MuslimMadinan society had passed away. His name was BenZayd binTabut , who was an influential high-standing Jew who, despite being a hypocrite and a disbeliever had converted to Islam, at least in name.

"فلما نزل رسول الله صلى الله عليه وسلم بقباء من طريق عمق سرح الناس ظهره ، وأخذتهم ريح شديدة حتى أشفق، وقالالناس : يا رسول الله ما شأن هذه الريح؟ فزعموا أنه قال " مات اليوم منافق عظيم النفاق، ولذلك عصفت ، وليس عليكم منها بأس إن شاء الله " وكان موته غائظا للمنافقين - قال جابر بن عبد الله رضي الله عنهما : فرجعنا إلى المدينة فوجدنا منافقا عظيم النفاق مات يومئذ - وسكنت الريح آخر النهار فجمع الناس ظهرهم ."

The Qur'an has also made the position of hypocrites explicitly clear with regards to the Hell fire:

"إن المنافقين في الدرك الأسفل من النار، ولن تجد لهم نصيرا ."

"The hypocrites will be in the lowest depths of the fire: no helper wilt thou find for them:" Qur'an 4:145

It reflects the very fact that this person, while being a member of the Muslim Society ofMadinah , was able to reach his form of perfection, albeit in the totally negative and opposite direction. Both examples were confirmed and are the best proof of the fact that both forces were in conflict within the Muslim society ofMadinah and that the contradiction and tussling between them reached ultimatelycomplementarity , albeit in opposite direction.

Another Islamic tradition states the following:

"قال الباقر (ع) : " يا إبراهيم ! إن الله تبارك وتعالى لم يزل عالما قديما خلق الأشياء لا من شئ ومن زعم أن الله - عز وجل - خلق الأشياء من شئ فقد كفر ، لأنه لو كان ذلك الشئ الذي خلق منه الأشياء قديما معه في أزليته وهويته كان ذلك أزليا بل خلق الله - عز وجل - الأشياء كلها لا من شئ ، فكان مما خلق الله - عز وجل - أرضا طيبة ، ثم فجر منها ماء عذبا زلالا ، فعرض عليها ولايتنا أهل البيت ، فقبلتها فأجرى ذلك الماء عليها سبعة أيام حتى طبقها وعمها ، ثم نضب ذلك الماء عنها وأخذ من صفوة ذلك الطين طينا ، فجعل طين الأئمة ( عليهم السلام ) ، ثم أخذ ثفل ذلك الطين فخلق منه شيعتنا ، ولو ترك طينتكم يا إبراهيم على حاله - كما ترك طينتنا - لكنتم ونحن شيئا واحدا " قلت : يا بن رسول الله ما فعل بطينتنا ؟ قال : " أخبرك يا إبراهيم ، خلق الله - عز وجل - بعد ذلك أرضا سبخة خبيثة منتنة ، ثم فجر منها ماء أجاجا آسنا مالحا ، فعرض عليها ولايتنا أهل البيت ولم تقبلها فأجرى ذلك الماء عليها سبعة أيام حتى طبقها وعمها ، ثم نضب ذلك الماء عنها ، ثم أخذ من ذلك الطين فخلق منه الطغاة وأئمتهم ، ثم مزجه بثفل طينتكم ولو ترك طينتهم على حاله ولم يمزج بطينتكم لم يشهدوا الشهادتين ، ولا صلوا ولا صاموا ولا زكوا ولا حجوا ، ولا أدوا أمانة ولا أشبهوكم في الصور ، وليس شئ أكبر على المؤمن من أن يرى صورة عدوه مثل صورته " قلت : يا بن رسول الله فما صنع بالطينتين ؟ قال : " مزج بينهما بالماء الأول والماء الثاني ، ثم عركها عرك الأديم ، ثم أخذ من ذلك قبضة فقال : هذه إلى الجنة ولا أبالي ، وأخذ قبضة أخرى وقال : هذه إلى النار ولا أبالي ."

'Summery : When Almighty God created human beings from clay, He mixed the pure with the impure and then declared that this one is going to the Hell fire, and I am not concerned, and this is going to Paradise, and I don't care. He then mixed them, without distinction, among creation.'

This tradition is likely to contribute to our discussion as it confirms that these two pieces - which in this context refer to two parties of humans, before they finally divide, were mixed and brought together after the primary distinction. It may metaphorically refer to the case that, despite the clear cut distinction between those two forces of good and evil, there will still be the overlapping of both principles and actors.

It also confirms that, despite dialogue, mixture and interaction between the two parties, the final distinction between them was made infavour of total perfection, albeit towards completely opposite directions.

While both narrations support our holistic approach, there is one slight difference: The first was related to internalcomplementarity between conflicting parties manifesting a domestic peaceful and undeclared contradiction, while the second refers to the externalcomplementarity occurring between two foreign parties manifesting contradiction in the International arena.

Although both parties, politically and socially, in the case of internal and external contradiction, totally despise and feign reciprocal contradictory and absolute exclusiveness against the other, the natural dialectic of this action-reaction process is, however, consciously or unwittingly, forcing them towards interacting within the contradiction then ultimately reachingcomplementarity .

After studying the theoretical aspects of our approach, it now becomes appropriate to examine Imam Al-Mahdi's (as) relationship to his opponents in the light of the abovementioned holistic method.

Imam Al-Mahdi (as) and Opponents

Adopting theQur'anic principle ofImamah , one is naturally positioned to face criticism that one is inclined towards promoting a One-Party government. Imam Al-Mahdi (as) being the representative of good, his opponents may be defined as representing the evil forces. One of the most commonly observed features is the accusationlevelled at the Divine party as being dictatorial and a one-party rule.

Conversely, the accusers indirectly manipulate the concept that the distinctive qualities of their party, i.e. the opponents of Imam Al-Mahdi's (as) Divine revolution are totally free, declaring the 'Free World'.

His opponents claim to protect - at least - elementary human rights such as extreme tolerance, opening the space for diversity, tolerance, and freedom of belief and expression. The logical accusation of human rights promoters to theMahdis (as) would be negligence of basic rights of peace, security, and freedom.

From the abovementioned elaboration and information, we understand that those opinions are not identical with the actual given facts, either theoretically, or practically. Also, the contradiction was not formed according to Marxist definition, nor is society expected to be formed following Hegelian principles.

The institution (Sunnan At-Ta'rikh ) of this dialectical struggle between positive and evil forces reflects a totally different image and a completely different application. A closer realistic scenario to the abovementioned dialectic is that these accusations reflect a self-egoistic Eurocentric nature leading to contradiction followed bycomplementarity , but towards totally opposite directions.

"وقال الذين كفروا لرسلهم لنخرجنكم من ارضنا او لتعودن في ملتنا فاوحى اليهم ربهم لنهلكن الظالمين، وَلَنُسْكِنَنَّكُمُ الأَرْضَ مِن بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ "

"Those who disbelieved told their messengers: "We'll run you out of our land unless you return to our sect!" Their Lord [however] inspired them [as follows]: "We shall wipe out wrongdoers and settle you on the land to succeed them." That is [in store] for anyone who fearsMy position and fears My threat." Qur'an 14:13-14

Conclusion

- Human history is overwhelmed with examples of the contradiction between the good and the evil forces; however this contradiction should be grasped in its natural and human context. The Marxist material dialectic is not irrefutable. Most of the Hegel-Engels concepts were studied and critically discussed. Contradictions within social fields are facts, while any attempt to reject them is detached from reality.

The main point is to try to grasp an all-inclusive and thorough model. The ideas of Muslim philosophers such as S. M. B. As-Sadr were analyzed as an alternative to the suggested Models and principles.

- The theoretical study was then supplemented by discussing reality using the most significant phenomenon of the last century, i.e. the Islamic Revolution of Iran, in the light of which, after studying different examples of both Western and Islamic thinkers, the prevailing opinion was presented.

- The effect of the collapse of the Soviet Union in the contemporary world was analyzed, and the introduction of the New World Order, followed by both the Clash and the Dialogue of Civilizations were introduced with their positive and negative elements.

- The ultimate and final holistic solution to fill the vacuum within the intellectual milieu was then presented. A holistic approach capable of being applied to the stark reality of life, presenting a civilized and moral alternative was introduced.

The alternative to the abovementioned theories was established while paving the way forcomplementarity for each and every active party within the socio-political and economic spheres for both internal and external contradiction, when both parties - evil or good - consciously or unwittingly, will be forced towards interacting within the inevitable social contradiction, then ultimately reachingcomplementarity , albeit towards opposite directions.

- The holistic approach was presented along with supporting evidence fromQur'anic verses as well as narrations from theSunnah , and in the light of this theory, we have attempted to understand the relationship between Imam Al-Mahdi (as) and his opponents.

Title of the article:Mahdism andMessianism utopia: believers attributes at "The Time of Appearance".

"Do not make haste for a matter which is to happen and is awaited, and do not wish for delay in what tomorrow is to bring for you." (1) There is an increasing interest in our society today concerning the appearance of the Messiah for Christians and theMahdi (a.s . ) for Muslims that will bring God kingdom to earth. Many religions and schools of thoughts have prophesized and predicted it.

TheMahdi (a.s .) is the main eschatological messianic figure in Islam that will bring peace and reconciliation to our suffering world before the "End of Time". His appearance will bring spiritual harmony and order and He will encourage people to live for the needs of "others". The strongbelieve of theShi´a religious community in the appearance of theMahdi (a.s .) has propitiated hope and inspiration to them to accept the responsibility of taking the necessary steps to accomplish all changes needed before his appearance.

"So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops." (2)

The appearance of theMahdi (a.s .) or Messiah is inevitable and sure, but those that believe in His appearance will have to be aware of the transcendental changes that will occur in their life at a personal and professional level. Is no doubt that this is the greatest task that a human being could ever had in his/her life, but, still is a long journey to go and a lot of work to do before His appearance, but a bright future is awaiting us at the end of the "Journey".

Time is now for actions and courage!

Peacebe upon al-Mahdi through whom Allah has promised to unite nations, put an end to disunion, and fill the earth with justice.I.- Three key principles of religious utopia o Our Soul is immortal.

"He first created man from clay, tem made his descendants from an extract of underrated fluid. Then he mounded him; He breathed from His Spirit into him". (3)

There is only one trueGod ,powerful , eternal, immense and infinite in His understanding and will as we are taught by the Sacred Scriptures. He created all creatures, among them men and women, and He made them capable of knowing and loving their Creator. Human beings acknowledge themselves as superior to all the other creatures created by God.

In the profound intimacy of his being as a man, is where he finds his Creator. And it is through this encounter with God that man knows and feels that he possesses a spiritual and immortal soul. There is no deception: by entering his deep interior world, man can attain the truth about his human reality.

Throughout the centuries, human beings have carried out great works with their ingeniousness and intelligence. They have achieved great successes in scientific research, in the empirical sciences, and above all in the domination of the material world. But the activity of human intelligence cannot be limited to phenomenological thought when it was created by God to be able to achieve, with real certainty, that other immaterial, intelligible reality.

The intellectual nature of human beings must perfect itself by means of wisdom, which acts like a gentle breeze attracting the mind of man and his thinking to the search for truth and the love of truth and goodness. Wisdom leads man to the sources of supreme knowledge; it leads him from visible and material knowledge to invisible and spiritual knowledge. However, this step requires the acknowledgement on man's part of his own insignificance in the face of the greatness of God.

Man has access to knowledge through his natural reason and by means of divine faith, because, apart from the things that natural reason can explain, there are the mysteries hidden in God that cannot be known by mere human reason without divine revelation.

When reason searches, illuminated by faith, acknowledging God as the supreme wisdom, it finds - with the help of the gift of God - the intelligence that permits it, by analogy with what it knows through natural reason or through the connection of the self-same mysteries amongst themselves, that he is allowed to discover a part - not all - of God's mysteries. However, man will never understand all of God's mysteries, because their nature as divine mysteries surpasses man's understanding, "for we walk by faith, not by sight" (4)

Although faith is beyond reason, God Himself, who reveals the mysteries and inspires faith, put the light of reason in the human soul. In this way, righteous reason demonstrates the fundaments of faith, and, through the light of faith, cultivates the sciences of the divine, while faith, on its side, delivers and defends reason from error and provides it with a diversity of knowledge.

Less scientifically and technologically advanced human communities in the world today are able to show great examples of wisdom and teach those more sophisticated and developed communities the true value of humanity, that value that is tempered by the heart and is filtered through love.