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This style was born in the United States and is the main reference to the German architect Ludwig Mies van der Rohe (1886-1969). The soul of the contemporary garden is formed by the fusion of elements from the past (traditional styles) with others present. In other words, attempts to combine the geometric proportions of the Renaissance with the contemplation and serenity of the East and the materials and technologies today. Its essence is to reduce the amount of ideas, Baptism, giving the life of Christ's grace, erases original sin and man returns to God, but the consequences for nature, weakened and inclined to evil, persist. a) God wanted man to spend an ultimate supernatural participation in the intimate life of the Holy Trinity as adopted sons (cf. Ephes 1:3-5). b) The supernatural order is completely free, although appropriate in view of the creation of man "image and likeness of God" (Gen 1.26), is not required by the. c) To achieve its ultimate goal, the first man was not only created good, but also constituted a "state of original holiness and justice" (cf. Catechism. e) Along with sanctifying grace, God gave our first other gifts parents that they should pass on to their descendants. These gifts, which are often called. preternatural, were: integrity, or perfect subjection of the senses to reason immortality immunity from pain, and knowledge commensurate with their status. – The man enjoyed the "self-control": "I was full and orderly in all his being to be free from the triple concupiscence (cf. I Ioann 2.16), which submits to the pleasures of. G) The man was placed by God in Paradise ut operaretur, "to work" (cf. Gen 2.15), the work is not punishment for sin, but before the original sin. experiencing any fatigue at work (cf. Gen 3:17-19). The work is, from the beginning of mankind, "collaboration of man and woman with God in him. h) "The inner harmony of the human person, harmony between man and woman, and finally, the harmony of them all of creation was the state called" justice. a) Man, tempted by the devil, lost confidence in the fatherly goodness of God and disobeyed the commandment given him, abusing his freedom (cf. Gen 3.1 to 11). In. b) The devil and other demons are angels who rebelled against by pride God and were cast out of heaven (cf. Rev. 12.9). The devil is the "father of lies" (loann. c) As a result of sin, our first parents begin to look upon God with fear and suspicion (cf. Catechism , 399), lose their supernatural and preternatural gifts, y. the same nature, though not essentially corrupt, gets injured, weakened intelligence to know the truth, falls easily in ignorance and error, the. will, weakened for the well, bends easily to evil; the senses do not obey reason, "the harmony in which they were left undone" (Catechism, 400) and above. everything is done explicitly announced the result for the case of disobedience (cf. . Gen 2.17): man will "return to dust from which it was formed" (Gen 3.19). Thus. a) Scripture teaches that just as "by one man's disobedience many were made sinners, so by the obedience of the one [Christ] many. b) "All mankind is in Adam" as one body of one man "106. This unity of mankind, all men are implicated in the sin of Adam. as all are involved in the righteousness of Christ. However, the transmission of original sin is a mystery we can not fully understand. But we know. Revelation that Adam had received original holiness and justice not for himself alone but for all human nature, yielding to the tempter, Adam and Eve committed a sin. staff, but this sin affected the human nature, which will broadcast a state caído107. It is a sin to be transmitted by propagation to all mankind, ie. the transmission of a human nature made c deprived of holiness and original justice. Therefore, the original sin is called "sin" in a similar manner: it is a sin. c) "Although each uno108 own, original sin does not in any descendant of Adam, a foul character. It is the deprivation of holiness and justice. original, but human nature is totally corrupted: it is injured in its own natural powers, subject to ignorance, suffering and the rule of. death, and inclined to sin (this inclination to evil is called "concupiscence"). Baptism, giving the life of Christ's grace, erases original sin and returns. d) "For the sin of our first parents, the devil has acquired a certain domination over man, although he remains free (..). Ignore that man has a nature. wound inclined to evil gives rise to serious errors in the areas of education, politics, social action and morals "(Catechism, 407). a) After the fall, man was not abandoned by God , but received the promise of victory over evil and the lifting of his fall by Messiah Redeemer (cf. Gen. b) "But why did God not prevent the first man from sinning?. St. Leo the Great says, "The ineffable grace Christ has given us blessings better than those who took our envy. the devil "109. And St. Thomas Aquino110: "There is no reason that human nature has been designed to a higher end after sin. God, in effect, allows. evils are made to get them a greater good. Hence the words of S. Paul: Where sin increased, grace (Rom 5.20). And the song of Exultet: Oh happy fault. c) With the redemption wrought by Christ, we are made partakers of the new life of the Holy Trinity. Therefore, the supernatural elevation is, in fact, a "new. Creation in Christ" (cf. II Cor 5.17, Gal 6.15) which involves the lifting or deification of the whole human being: the person, divine filiation of its nature, the. – For the divine sonship of the human person is raised to the dignity of the Son of God, participating in the subsisting filiation is the Son, so we are no longer strangers. – For habitual or sanctifying grace is elevated human nature to participate in the divine nature (cf. II Petr 1.4). After original sin, grace is. – Supernatural virtue infused by God are habits that make us "capable of acting as his children and merit eternal life" (Catechism, 1813). Therefore, we. conformed to Christ. The theological virtues are supernatural, which are intended directly to God (faith, hope and charity), and morals, which are the object. – The gifts of the Holy Spirit "are permanent dispositions which make man docile in following the promptings of the Holy Spirit" (Catechism, 1830). Complement and bring to your. – Thank God today are moving impulses to act, are distinguished from habitual grace which are not a permanent arrangement (cf. CCC, 2000). a) worship, gratitude and humility before the majesty of God, to whom all must, at both the natural and the supernatural (cf. CCC, 2628). – "Veritas vos liberabit (Ioann 8.32), the truth shall make you free. What truth is this, pioneer and throughout our lives the way to freedom? I summarize the, with. Know that we have left God's hands, which are subject to the preference of the Blessed Trinity, we are children of this great Father. I ask my Lord to decide. to realize that, to dwell day by day, and act as free persons . Do not forget: you do not know the son of God is unaware of the deepest truth about his lacks and. c) Security and trust in God is merciful Father, who forgives us always, all orders for our good: omnia in bonum, patience in adversity and spirit. d) Humility to recognize and not surprised by our weakness to do good and avoid evil (consequences of original sin, but is forgiven by Baptism), to mourn our y. personal sins, trust in God always gives us actual graces necessary to overcome every temptation. Distinguish what is proper. human nature (natural) what is the result of the wound of sin in human nature after original sin, not everything that is experienced as.