Podcasts about summa theologiae

There's a new Niles in the world. Joshua Benedict Rex was born this week, and Dave wants you to know how stressful it all was. For the dad, that is. The pressure. The anxiety. All those things. None of which come to mind right now. Joke's on Dave, though, because Lady Pamela got to the birth center, the midwife offered to break her water, and Joshua arrived eleven minutes later. That's boy number three, bringing the count to three boys and four girls. Adam got the "we're going in" text at the hospital, stopped to pray, and barely beat the birth. The baby's a content little guy. A stereotypical Niles baby, the spitting image of baby Davy. Baptism's in a couple weeks with Uncle Father Sean, godparents are Sarah and Drew, and somewhere in there is a real theology question the guys throw to the priests who listen: can you name godparents after the fact for a baby baptized in a rush? Asking for a Mary.That birth set the whole table. Every time a baby comes into this circle of friends, the men pull their money, buy one nicer bottle of whiskey, sign it with the kid's name, and drink it together. They call it the "baby bottles" tradition. It blends friends into family. And it's exactly the kind of gift that makes you grateful, which is what this whole episode is about.They're recording on a Friday, the Solemnity of the Sacred Heart, the same day the bishops of America consecrated the entire country to the Sacred Heart of Jesus. The pour is Glendalough, a pot still Irish whiskey the guys actually visited on pilgrimage. Triple distilled by law, smooth, no burn, and oddly cheap. The bottle shows St. Kevin in cruciform, a bird nesting in his open hand. The pious legend says he held that prayer posture so long the eggs hatched. Jim's scale (Irish edition): 3.96 out of 6.Then the meat: gratitude. Not the bumper-sticker kind. Gratitude is a virtue, a sub-virtue of justice, because it renders to another what's due, first to God who gave us everything. Aquinas lays out three degrees: recognition, expression, repayment. Most of us fail at the first one. We take the morning, the clothes, the breath for granted. St. Bernard calls ingratitude a scorching wind that dries up the streams of grace. God pours, the man doesn't return thanks, the flow stops.The hardest, most masculine turn in the episode is receiving. Men hate it. I don't need your charity. I can carry this cross. But refusing a gift graciously offered isn't humility. It's a wall. Adam's lived on the receiving end through Mary's time in the NICU, and he's learned the Christian paradox: the more graciously indebted you are, the richer your life, because the score is never even. That's not a debt to clear. That's a brotherhood.And the punchline ties it all together. Eucharist means thanksgiving. A man of gratitude is a Eucharistic man. You can't repay God for creating you, so He came down, became one of us, and offered Himself on your behalf. All you have to do is show up. Protect, provide, establish, and give thanks. Raise your glass.TOPICS COVEREDJoshua Benedict Rex Niles is born, baby boy number three, bringing the Niles count to three boys and four girlsDave's tongue-in-cheek case that the dad has it hardest in childbirthLady Pamela's eleven-minute birth at the birth center after the midwife broke her waterThe "kingship" theme running through the Niles boys' names: David, Joseph, and now Joshua Benedict RexWhy every Niles baby is a "cookie cutter" content baby, and Joshua looking just like baby DavyThe wonder that a child somehow looks like both mom and dad, "only God could make a baby look like both"Baptism plans with Uncle Father Sean and godparents Sarah and DrewThe open question for the priests who listen: can you name godparents after the fact for a baby baptized in a rush?The "baby bottles" tradition, the men pooling money for a signed bottle of whiskey to honor each new babyWhy this kind of tradition blends friends into familyRecording on the Solemnity of the Sacred Heart, and the U.S. bishops consecrating the country to the Sacred Heart of JesusWhiskey of the week: Glendalough pot still Irish whiskey, triple distilled and smoothThe legend of St. Kevin of Glendalough, the bird's nest in his hand and his love of all God's creaturesWhy Irish whiskey is the most approachable place to start, and surprisingly cheapJim's scale (Irish edition): 3.96 out of 6"Better than I deserve, I'm sure," Adam's go-to answer to "how are you?"The man at the pharmacy who'd just lost his wife, and never knowing what people are carryingGratitude as a virtue, and specifically a sub-virtue of justiceThe book of Job as the model of gratitude to the core: "the Lord has given and the Lord has taken away"Why a member of the Body of Christ is doing well no matter what else is going wrongAquinas's three degrees of gratitude: recognition, expression, repaymentWhy recognition is the weak spot for most people, the habit of taking things for grantedThe internal act of the will toward the benefactor as the heart of repaymentThe humility it takes to receive a gift, and why most men refuse charityHow receiving a gift graciously multiplies joy and binds a community togetherThe Christian paradox of being "graciously indebted," and why the score is never evenSt. Bernard of Clairvaux on ingratitude as a burning wind that dries up the streams of graceDeacon Garlick's prayer of thanks as a model for opening prayerMeditating on the magnitude of the Incarnation, the worm-and-the-man analogyWhy real men don't complain or "vent," and complaining as carrying the cross while griping about its weightDying for your family is easy; living for your family is hard, the little deathsAre you willing to get up, eat right, moderate your drinking, and put the phone down for your family?The Malcolm Gladwell mentorship lesson and the hidden cost of remote work, tribal knowledge not getting passed downWhy none of our best fatherhood or business "hacks" are original, and the duty to pass them onSt. John Chrysostom and St. Thérèse of Lisieux: gratitude as the superpower of the soulWhy you won't become holy without the habit of gratitude"People need to be reminded more than they need to be instructed"Keeping the right perspective so you don't live in a false reality the devil wants for youEucharist means thanksgiving, a man of gratitude is a Eucharistic manREFERENCED IN THIS EPISODEBooks & Writings:The Book of Job (the model of gratitude through suffering)The Summa Theologiae by St. Thomas Aquinas, Second Part of the Second Part (the three degrees of gratitude; ingratitude as sin)Malcolm Gladwell's work on mentorship and learning a craft (referenced by Adam)Saints & Church Fathers:St. Thomas Aquinas (the three degrees of gratitude; gratitude as a sub-virtue of justice)St. Bernard of Clairvaux (the "leaky vessel"; ingratitude as a burning wind that dries up the streams of grace)St. Kevin of Glendalough (the bird's-nest legend; love of God's creatures)St. John Chrysostom ("gratitude is the superpower of the soul")St. Thérèse of Lisieux (gratitude and the spiritual life)Simon of Cyrene (carrying the cross with Christ)People:Adam Minihan (host; founder of M6 Marketing; writes The Grounded Builder on Substack)Jim (in studio, keeper of the yummy scale)Lady Pamela Niles (delivered baby number seven)Joshua Benedict Rex Niles (newborn), David Jr., and Joseph Niles (the "kingship" names)Baby Mary Minihan (still in the NICU, the gifts and prayers received)Uncle Father Sean (baptizing Joshua); Sarah and Drew (godparents)Deacon Garlick (his prayer of thanks)Programs & Institutions:The Catholic Man Show pilgrimage (where the guys visited Glendalough)Glendalough Distillery, IrelandSPONSOR BLOCKSponsor: Select International Tours: selectinternationaltours.comWhen Adam and Dave decided to lead their first pilgrimage, one name kept coming up: Select International Tours. They're the best. Having used them, the guys can vouch for it. No matter where in the world you want to go, Select has a tour ready for you. Whether you want to lead a pilgrimage or attend one, head to selectinternationaltours.com and take a look at everything they offer. You won't regret it.

Read OnlineJesus said to his disciples: “In praying, do not babble like the pagans, who think that they will be heard because of their many words. Do not be like them. Your Father knows what you need before you ask him. This is how you are to pray: ‘Our Father who art in heaven, hallowed be thy name…” Matthew 6:7–9Many pagans of Jesus' time believed they could manipulate divine action by sheer persistence, lengthy incantations, or empty repetition. Jesus contrasts this with true prayer, which is about trust in the Father's providence, not coercion. Christian prayer is not about forcing God's hand but about uniting our hearts to His will.Saint Thomas Aquinas offers profound insight into the Lord's Prayer: “Since prayer is the expression of our desires before God, we should only ask for what we ought to desire. The Lord's Prayer not only contains everything we should desire, but it presents them in the proper order—thus shaping not only our petitions but also our hearts” (Summa Theologiae, II-II, 83.9).According to Saint Thomas, prayer begins with truth entering the mind. Before we can choose and desire what is good, we must first recognize what is truly good in the eyes of God. For that reason, the first three petitions of the Lord's Prayer focus on God's glory—the highest good—rather than our needs:“Hallowed be Thy name” expresses the desire that God's holiness be recognized, honored, and made known both within us and through our witness in the world.“Thy Kingdom come” is a plea for God's reign to be established in our hearts and ultimately in the fulfillment of His Kingdom at the end of time.“Thy will be done on earth as it is in heaven” is a petition that our wills be conformed only to God's divine will, seeking to obey Him as the saints and angels do in Heaven.Once truth enters the mind, the will must choose it by grace. At first, we often pray these petitions out of duty, but as grace strengthens the will, we begin to love them. From there, the will's repeated choice to say “Yes” to God's truth allows our desires to be reordered, forming habits—virtues—within us. After seeking God's glory first, we turn to our own needs, acknowledging our total dependence on Him in the light of Eternal Wisdom:“Give us this day our daily bread” expresses our desire for material sustenance and spiritual nourishment through the Eucharist. As our hearts are transformed, we come to hunger not only for earthly provision but for the Bread of Life, Christ Himself.“Forgive us our trespasses, as we forgive those who trespass against us” is a plea for God's mercy, teaching us that we must extend forgiveness to everyone if we hope to receive it. Over time, grace enables us to desire mercy more than vengeance, forming our hearts in charity.“Lead us not into temptation” asks for God's help in avoiding situations that might lead us to sin. The more we grow in grace, the more we come to despise sin rather than desire it.“Deliver us from evil” is the final and most complete petition—a plea for liberation from ALL evil: sin, satan, and all that separates us from God. Here, desire reaches its highest purification in which the soul longs for final union with God, free from all evil, and attains it through purified desire.Reflect today on this perfect prayer. Meditate on each petition, allowing each word to shape your mind, will, and desire. Pray it slowly and attentively, letting grace enlighten your mind, strengthen your will, and transform your affections. If you pray these words without fully feeling them at first, persevere and allow grace to work within you, leading you to the point that you truly love what you pray so that you desire rightly, trust fully, and love completely.Our Father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done, on earth, as it is in heaven. Give us this day our daily bread and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. Amen. Jesus, I trust in You.Image: The Life of Jesus by William Hole By William Brassey HoleSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Definitions from "Dictionary of Dogmatic Theology" (1951) by Pietro Parente, Antonio Piolanti & Salvatore Garofalo.For further study of supernatural adoption: Summa Theologiae, III Q.23 If you've enjoyed the podcast, please consider making a donation or purchasing my 200+ page “5 Minute Theology” Compilation. Go to buymeacoffee.com/catholicdailybrief and click on the "Shop” tab.Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

VI Domingo de Pascua - Ciclo A Jn 14,15-21 14,15 Si ustedes me aman, cumplirán mis mandamientos. 14,16 Y yo rogaré al Padre, y él les dará otro Paráclito, para que esté siempre con ustedes: 14,17 el Espíritu de la Verdad, a quien el mundo no puede recibir, porque no lo ve ni lo conoce. Ustedes, en cambio, lo conocen, porque él permanece con ustedes y estará en ustedes. 14,18 No los dejaré huérfanos, volveré a ustedes. 14,19 Dentro de poco el mundo ya no me verá, pero ustedes sí me verán, porque yo vivo y también ustedes vivirán. 14,20 Aquel día comprenderán que yo estoy en mi Padre, y que ustedes están en mí y yo en ustedes. 14,21 El que recibe mis mandamientos y los cumple, ese es el que me ama; y el que me ama será amado por mi Padre, y yo lo amaré y me manifestaré a él». En estos días que van de la Pascua a la Ascensión, la liturgia de la Iglesia nos invita a poner los ojos y el corazón en el cielo, que es nuestra patria definitiva. Como dice san Agustín, «nos hiciste, Señor, para ti, y nuestro corazón está inquieto hasta que descanse en ti».[1] Y esta llamada se vuelve más apremiante a medida que se acerca el momento en que el Señor sube al Padre con su humanidad gloriosa. El Hijo nunca ha dejado de estar con el Padre, pero ahora entra en su gloria también como hombre, abriéndonos el camino. Jesús había prometido a sus discípulos que, dentro de poco, el mundo ya no lo vería, pero ellos sí lo verían, y que se manifestaría a los suyos (cf. Jn 14, 19-21). Esa promesa se cumple y sigue cumpliéndose. Su presencia junto a los suyos no se interrumpe con la Ascensión. Por su Pasión y por su muerte nos ha preparado un lugar en la casa del Padre, donde hay muchas moradas (cf. Jn 14, 2). Y hacia esa casa caminamos ya desde ahora. Santo Tomás enseña que la Ascensión de Cristo es causa de nuestra salvación porque «por la Ascensión nuestras almas se elevan hacia Él».[2] Por eso dice el Señor: «Vendré de nuevo y los llevaré conmigo, para que donde yo estoy estén también ustedes» (cf. Jn 14, 3). Los apóstoles estaban tristes. Habían comenzado a experimentar su propia fragilidad, y la predicción de las negaciones de Pedro les mostraba hasta qué punto era débil su amor. Sin embargo, Jesús no los deja encerrados en esa tristeza, sino que los consuela con la esperanza del cielo. Esta venida del Señor incluye, ciertamente, su retorno glorioso al fin de los tiempos, cuando la historia llegue a su consumación. Pero también se refiere al encuentro que cada alma tendrá con Cristo al término de su vida. La muerte será, en definitiva, eso: el encuentro con Él. Será el momento en que nos lleve a la plenitud de la gloria, al encuentro del Padre celestial, que es también nuestro Padre, en ese lugar que Jesucristo mismo nos ha preparado. Y, sin embargo, aquel a quien esperamos encontrar entonces no está lejos de nosotros ahora. Está presente en el alma por la gracia santificante. En la oración se dialoga con Él no como con alguien ausente, sino como con quien habita dentro de nosotros. «Yo estoy en ustedes» (cf. Jn 14, 20). Santo Tomás, al hablar de la inhabitación divina, afirma que Dios habita en la criatura racional «como en su templo», y que el Espíritu Santo «mora en el hombre en el mismo don de la gracia santificante».[3] De ese trato habitual con Jesús nace el deseo de encontrarse con Él plenamente. Si se quiere llegar a amar de verdad ese encuentro, hay que aprender a tratar con Cristo cada día. Así la fe va suavizando la dureza con que muchas veces se mira la muerte. Se la teme porque suele pensarse en ella solo como separación de las cosas de este mundo, y no como encuentro con Aquel a quien se ama. Pero cuando hay trato perseverante con Jesús en la oración, la muerte empieza a aparecer bajo otra luz: ya no solo como ruptura, sino como paso; no solo como pérdida, sino como puerta abierta al encuentro definitivo con Él. El amor a Cristo cambia por completo el sentido de ese momento final. Será el momento de encontrarse con Aquel a quien se ha buscado, amado y servido. Por eso pensar en el cielo, pensar en las cosas de arriba, pensar en Jesús, ayuda a vivir con mayor libertad frente a los bienes de este mundo. No son malos, pero no son el fin último. Hay que usarlos rectamente, sin dejar que el corazón quede atado a ellos. Es muy agradable a Dios que se fomente esta esperanza. No se trata de una expectativa humana, como la de que las cosas salgan bien. Se trata de la esperanza teologal, que tiene a Dios por objeto. Es la esperanza de estar con Él. Santo Tomás la define diciendo que su objeto es «un bien futuro, arduo, pero posible de alcanzar», y que, en su forma más alta, esa esperanza se apoya en la ayuda divina y tiende a Dios mismo.[4] Por eso está íntimamente unida a la fe y al amor: si se cree en Cristo y se lo ama, se espera también estar con Él para siempre. ¡Cuánto se necesita esta esperanza en la hora de la tentación, en la tribulación, en el sufrimiento! Allí la esperanza cristiana sostiene el alma y le da fortaleza para perseverar. La meditación del cielo, del término hacia el cual caminamos y al que Jesús se nos ha adelantado, ha de movernos a una mayor generosidad en la lucha diaria. Vale la pena luchar por el cielo. Vale la pena ser fieles. Vale la pena perseverar, porque el Señor ha preparado una morada para quienes viven y combaten por Él en esta vida. Pensar en ese encuentro definitivo de amor al que hemos sido llamados ayuda a vivir vigilantes, perseverantes y magnánimos; ayuda a cuidar las cosas grandes y las pequeñas, procurando que todo quede hecho por amor de Dios. Así el alma permanece dispuesta para encontrarse con el Señor cuando Él quiera. Y si fuera pronto, mejor. ______ [1] San Agustín, Confesiones, I, 1 [2] Santo Tomás de Aquino, Summa Theologiae, III, q. 57, a. 6, corpus. [3] Santo Tomás de Aquino, Summa Theologiae, I, q. 43, a. 3, corpus. [4] Santo Tomás de Aquino, Summa Theologiae, II-II, q. 17, a. 1, corpus; con remisión a I-II, q. 40, a. 1.

TESTO DELL'ARTICOLO ➜ https://www.bastabugie.it/8503LOURDES E FATIMA CONTRO IL CATTOLICESIMO ANNACQUATOLa Madonna non è apparsa per distribuire consolazioni facili, ma per chiedere penitenza, preghiera e conversione ai peccatoridi Roberto de Mattei Il nome di Lourdes, assieme a quello di Fatima, evoca una delle più grandi apparizioni mariane della storia. In questo comune francese, ai piedi dei Pirenei, tra l'11 febbraio e il 16 luglio 1858, nella grotta di Massabielle, la Madonna apparve diciotto volte a una contadina di quattordici anni, Bernadette Soubirous. Il carattere miracoloso dell'evento fu riconosciuto da Pio IX e da tutti i Papi suoi successori, alcuni dei quali visitarono Lourdes. Bernadette fu canonizzata dalla Chiesa e sul luogo delle apparizioni furono costruite tre basiliche, che formano un unico santuario, il terzo al mondo per il numero dei pellegrini, dopo la basilica di San Pietro e quella di Guadalupe.Il nome di Lourdes è legato innanzitutto all'Immacolata Concezione, perché la Beata Vergine Maria vi confermò il dogma che Pio IX aveva solennemente definito, quattro anni prima, l'8 dicembre 1854. Il 25 marzo 1858, Bernadette così si rivolse alla misteriosa signora che ormai da tempo le appariva: "Signora, volete avere la bontà di dirmi chi siete?". Per tre volte Bernadette rinnovò la domanda finché, come ella stessa racconta, la Madonna allargò le braccia verso terra, alzò gli occhi verso il cielo e nel medesimo tempo, elevando le mani e congiungendole all'altezza del petto, disse: "Io sono l'Immacolata Concezione". "Sembra - commenterà un secolo dopo Pio XII - che la stessa Beata Vergine Maria abbia voluto, in maniera prodigiosa, quasi confermare, tra il plauso di tutta la Chiesa, la sentenza pronunziata dal Vicario del suo divin Figlio in terra" (Enciclica Fulgens Corona dell'8 settembre 1953).Le parole di Lourdes: "Io sono l'Immacolata Concezione". confermano anche la preghiera che la stessa Beata Vergine volle incisa sulla Medaglia Miracolosa, rivelata a santa Caterina Labouré a Rue du Bac, il 27 novembre 1830 e che, da allora è stata ripetuta milioni di volte da generazioni di cattolici: "O Maria concepita senza peccato, pregate per noi che ricorriamo a voi". Gli uomini sono concepiti nel peccato e, per salvarsi, devono ricorrere all'intercessione della Beata Vergine Maria, piena di grazia e priva di ogni ombra di peccato.PENTITEVIMa accanto a queste parole "Io sono l'Immacolata Concezione", vi è un'altra parola che viene pronunciata con forza dalla Madonna a Lourdes durante l'apparizione a santa Bernadetta del 24 febbraio 1858. Pio XII così lo ricorda: "La Vergine immacolata, mai sfiorata dal peccato, si manifesta a una fanciulla innocente, in una società, che non ha affatto coscienza dei mali che la divorano, che copre le sue miserie e le sue ingiustizie con apparenze di prosperità, di splendore e di spensieratezza. In materna comprensione, ella volge uno sguardo su questo mondo riscattato dal sangue del Figlio suo, dove, purtroppo, il peccato ogni giorno accumula tante stragi, ed ella, per tre volte, lancia il suo vibrante richiamo: «Penitenza, penitenza, penitenza!». Chiede inoltre atti significativi: «Andate a baciare la terra in penitenza per i peccatori». E agli atti occorre aggiungere la preghiera: Pregherete Dio per i peccatori». Come al tempo di Giovanni Battista, come all'inizio del ministero di Gesù, lo stesso invito, forte e perentorio, indica agli uomini la via del ritorno a Dio: «Pentitevi» (Mt 3, 2; 4,17). Chi oserebbe dire che questo appello alla conversione del cuore abbia perduto nei giorni nostri qualche cosa della sua efficacia?". (Enciclica Le pélérinage de del 2 luglio 1957, nel centenario delle apparizioni)La penitenza, come spiega Pio XII, è innanzitutto un appello alla conversione del cuore, un pentimento profondo, una riconciliazione dell'uomo con Dio. E' solo in questa prospettiva che possiamo comprendere il significato dei miracoli che caratterizzano Lourdes, fino dalle sue origini, rendendola un punto di riferimento mondiale per i malati e i sofferenti. Per evitare ogni forma di sensazionalismo, la Chiesa volle fin dall'inizio un rigoroso discernimento di queste guarigioni. Nel 1905, san Pio X istituì ufficialmente il Bureau des constatations médicales, l'Ufficio delle constatazioni mediche del santuario, dov, medici di diversa formazione e convinzione religiosa esaminano con criteri scientifici le guarigioni dichiarate.CHI RIFIUTA IL PENTIMENTO E LA PENITENZASecondo Alessandro De Franciscis, presidente del Bureau dal 2009, negli archivi del santuario sono conservate le documentazioni di circa 7.500 guarigioni considerate inspiegabili dal punto di vista medico. Di queste, solo 72 sono state riconosciute ufficialmente dalla Chiesa come miracoli, a conferma di un discernimento estremamente prudente. Il 16 aprile 2025, il santuario ha accolto la proclamazione dell'ultimo miracolo ufficiale di Lourdes: la guarigione, avvenuta nel 2009, di Antonia Raco, affetta da Sclerosi Laterale Primaria.Tuttavia, ridurre Lourdes a un semplice "luogo di miracoli" sarebbe fuorviante: le guarigioni fisiche, pur straordinarie, sono inserite in un orizzonte più ampio, dove il vero centro è la conversione del cuore. Quando Gesù dice al paralitico: "Ti sono rimessi i tuoi peccati" (Mc 2,5), e poi lo guarisce nel corpo, manifesta che la guarigione fisica è segno di un'autorità più alta. "Cristo - spiega san Tommaso d'Aquino - compì miracoli corporali per mostrare che aveva il potere di compiere miracoli spirituali, che sono più grandi" (Summa Theologiae, III, q. 44, a. 2). Chi è in grado di guarire i corpi, può guarire l'anima, restituendo alla vita ciò che sembra inesorabilmente destinato alla morte. Per essere guariti dobbiamo però accogliere le grazie di pentimento e di conversione che Gesù ci offre.L'appello alla penitenza e alla conversione di Lourdes non è diverso da quello di Fatima, dove, secondo il "Terzo Segreto", i tre pastorelli videro "al lato sinistro di Nostra Signora un poco più in alto un Angelo con una spada di fuoco nella mano sinistra; scintillando emetteva fiamme che sembrava dovessero incendiare il mondo; ma si spegnevano al contatto dello splendore che Nostra Signora emanava dalla sua mano destra verso di lui: l'Angelo indicando la terra con la mano destra, con voce forte disse: Penitenza, Penitenza, Penitenza!". Tre volte, come a Lourdes sono ripetute queste parole, non dalla Madonna però, ma da un Angelo che impugna una spada di fuoco.Chi rifiuta il pentimento e la penitenza, attira su di sé non la misericordia, ma la giustizia di Dio. A rue du Bac, a Lourdes, a Fatima, il messaggio del Cielo non cambia: è una pressante richiesta agli uomini affinché ritornino a Dio, prima di provare le terribili conseguenze dell'allontanamento da Lui. Quando e come avverrà la risposta della terra alle richieste misericordiose del Cielo?

In this episode, we explore every human person's right to:Life Bodily integrityDignityEqualityFreedom of speechTruthTranscendenceFreedom of ReligionMedical careEducationThis podcast relies 100% on the generosity of listeners. If you have found these episodes helpful and would like to support the future of Crash Course Catholicism, please consider donating via the following links:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Donate via PayPal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support us on Patreon!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Contact the podcast: ⁠⁠⁠⁠⁠⁠⁠⁠⁠www.caitlinwest.com⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/crashcoursecatholicism/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠References and further reading/listening/viewing:⁠⁠⁠⁠⁠The Compendium of the Social Doctrine of the Catholic Church⁠⁠⁠⁠The Catechism of the Catholic Church, pts 2259-83Pope John XXIII, Pacem in TerrisPope Paul VI, Populorum ProgressioVatican II, Gaudium et SpesUSCCB, Life and Dignity of the Human PersonPope Paul VI, Gravissimum Educationis EWTN, How the Catholic view of human rights developedThomas Aquinas, The Summa Theologiae, II.ii.64Catholic Answers, What About the Right to Die?Catholic Answers, Is Deportation Immoral?The International Theological Commission, The Dignity and Rights of the Human Person

This is part 1 of the recording of the invited inaugural Feast Day Of Saint Thomas lecture given at Mount Angel Abbey and Seminary. The full recording includes my lecture, Thomas Aquinas, Multiple Thomisms, and Christian Philosophy, a response by associate dean and professor Justin Shaun Coyle, and my answers to his and others' questions. Thomas Aquinas' works, thought, and approach have been viewed at times as an exemplar for Christian philosophy by many. His influence in Catholic circles in some times was massive and practically unavoidable, while in others Thomism was marginalized. In this talk, I focus on one period in which attentive engagement with Thomas Aquinas' thought, taking form as various and often rival Thomisms, was at a peak, an era centered by the 1930s Christian philosophy debates. I outline a narrative that starts with the Thomist revival in the late 19th century, discusses some key positions staked out during the modernist crisis and the 1930s debates, and takes us up to our own times. I bring the lecture to a close by providing a few suggestions for productively engaging, interpreting, and incorporating the insights and spirit of Saint Thomas. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This is part 5 of the recording of the invited inaugural Feast Day Of Saint Thomas lecture given at Mount Angel Abbey and Seminary. The full recording includes my lecture, Thomas Aquinas, Multiple Thomisms, and Christian Philosophy, a response by associate dean and professor Justin Shaun Coyle, and my answers to his and others' questions. Thomas Aquinas' works, thought, and approach have been viewed at times as an exemplar for Christian philosophy by many. His influence in Catholic circles in some times was massive and practically unavoidable, while in others Thomism was marginalized. In this talk, I focus on one period in which attentive engagement with Thomas Aquinas' thought, taking form as various and often rival Thomisms, was at a peak, an era centered by the 1930s Christian philosophy debates. I outline a narrative that starts with the Thomist revival in the late 19th century, discusses some key positions staked out during the modernist crisis and the 1930s debates, and takes us up to our own times. I bring the lecture to a close by providing a few suggestions for productively engaging, interpreting, and incorporating the insights and spirit of Saint Thomas. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This is part 4 of the recording of the invited inaugural Feast Day Of Saint Thomas lecture given at Mount Angel Abbey and Seminary. The full recording includes my lecture, Thomas Aquinas, Multiple Thomisms, and Christian Philosophy, a response by associate dean and professor Justin Shaun Coyle, and my answers to his and others' questions. Thomas Aquinas' works, thought, and approach have been viewed at times as an exemplar for Christian philosophy by many. His influence in Catholic circles in some times was massive and practically unavoidable, while in others Thomism was marginalized. In this talk, I focus on one period in which attentive engagement with Thomas Aquinas' thought, taking form as various and often rival Thomisms, was at a peak, an era centered by the 1930s Christian philosophy debates. I outline a narrative that starts with the Thomist revival in the late 19th century, discusses some key positions staked out during the modernist crisis and the 1930s debates, and takes us up to our own times. I bring the lecture to a close by providing a few suggestions for productively engaging, interpreting, and incorporating the insights and spirit of Saint Thomas. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This is part 3 of the recording of the invited inaugural Feast Day Of Saint Thomas lecture given at Mount Angel Abbey and Seminary. The full recording includes my lecture, Thomas Aquinas, Multiple Thomisms, and Christian Philosophy, a response by associate dean and professor Justin Shaun Coyle, and my answers to his and others' questions. Thomas Aquinas' works, thought, and approach have been viewed at times as an exemplar for Christian philosophy by many. His influence in Catholic circles in some times was massive and practically unavoidable, while in others Thomism was marginalized. In this talk, I focus on one period in which attentive engagement with Thomas Aquinas' thought, taking form as various and often rival Thomisms, was at a peak, an era centered by the 1930s Christian philosophy debates. I outline a narrative that starts with the Thomist revival in the late 19th century, discusses some key positions staked out during the modernist crisis and the 1930s debates, and takes us up to our own times. I bring the lecture to a close by providing a few suggestions for productively engaging, interpreting, and incorporating the insights and spirit of Saint Thomas. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This is part 2 of the recording of the invited inaugural Feast Day Of Saint Thomas lecture given at Mount Angel Abbey and Seminary. The full recording includes my lecture, Thomas Aquinas, Multiple Thomisms, and Christian Philosophy, a response by associate dean and professor Justin Shaun Coyle, and my answers to his and others' questions. Thomas Aquinas' works, thought, and approach have been viewed at times as an exemplar for Christian philosophy by many. His influence in Catholic circles in some times was massive and practically unavoidable, while in others Thomism was marginalized. In this talk, I focus on one period in which attentive engagement with Thomas Aquinas' thought, taking form as various and often rival Thomisms, was at a peak, an era centered by the 1930s Christian philosophy debates. I outline a narrative that starts with the Thomist revival in the late 19th century, discusses some key positions staked out during the modernist crisis and the 1930s debates, and takes us up to our own times. I bring the lecture to a close by providing a few suggestions for productively engaging, interpreting, and incorporating the insights and spirit of Saint Thomas. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This is part 1 of the recording of the invited inaugural Feast Day Of Saint Thomas lecture given at Mount Angel Abbey and Seminary. The full recording includes my lecture, Thomas Aquinas, Multiple Thomisms, and Christian Philosophy, a response by associate dean and professor Justin Shaun Coyle, and my answers to his and others' questions. Thomas Aquinas' works, thought, and approach have been viewed at times as an exemplar for Christian philosophy by many. His influence in Catholic circles in some times was massive and practically unavoidable, while in others Thomism was marginalized. In this talk, I focus on one period in which attentive engagement with Thomas Aquinas' thought, taking form as various and often rival Thomisms, was at a peak, an era centered by the 1930s Christian philosophy debates. I outline a narrative that starts with the Thomist revival in the late 19th century, discusses some key positions staked out during the modernist crisis and the 1930s debates, and takes us up to our own times. I bring the lecture to a close by providing a few suggestions for productively engaging, interpreting, and incorporating the insights and spirit of Saint Thomas. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

"Practical Theology: Spiritual Direction from St. Thomas Aquinas" by Dr. Peter Kreeft is outstanding! An incredible work that transforms the potentially intimidating Summa Theologiae into a vital life-giving, soul-nurturing work for the pilgrim soul.   Dr. Kreeft offers us the religious wisdom of Aquinas in 359 bite-size pieces that can aid our growth in holiness.  He has framed these readings as answers to questions that people actually ask their spiritual directors. Each answer is taken word for word from Aquinas.  So many topics are covered.  You'll be returning to this book over and over again throughout your spiritual journey.  An excellent gift to give yourself and those you love!  Highly Recommended!!! The post Dr. Peter Kreeft – Practical Theology on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Friends of the Rosary,Today, January 28, the Catholic Church celebrates the Memorial of St. Thomas Aquinas (1225-1274), a genius thinker, philosopher, and theologian, who earned the title of the Angelic Doctor, a designation that, as Pope Benedict XVI said, expresses “the sublimity of his thought and the purity of his life.”Considered the Dominican Order's greatest glory, his Summa Theologiae is a masterly synthesis of faith and reason and the classic text for a comprehensive theological formation.Born in Aquino, Italy, he led a remarkable life of prayer and remained modest, a perfect model of childlike simplicity and goodness.He cherished a tender devotion to St. Agnes, constantly carrying relics of this virgin martyr on his person. He died in 1274, at the age of fifty, in the abbey of Fossa Nuova. He is the patron saint of schools and of sacred theology.Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠January 28, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

"Practical Theology: Spiritual Direction from St. Thomas Aquinas" by Dr. Peter Kreeft is outstanding! An incredible work that transforms the potentially intimidating Summa Theologiae into a vital life-giving, soul-nurturing work for the pilgrim soul.   Dr. Kreeft offers us the religious wisdom of Aquinas in 359 bite-size pieces that can aid our growth in holiness.  He has framed these readings as answers to questions that people actually ask their spiritual directors. Each answer is taken word for word from Aquinas.  So many topics are covered.  You'll be returning to this book over and over again throughout your spiritual journey.  An excellent gift to give yourself and those you love!  Highly Recommended!!! The post Dr. Peter Kreeft – Practical Theology on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Send us a textWe follow Saint Thomas Aquinas from monastery halls to university classrooms and into the chapel, tracing how his mind and prayer forged the Church's Eucharistic clarity. His life, hymns, and teaching show why the Real Presence stands at the center of Christian worship and evangelization.• early formation at Monte Cassino and Dominican calling • mentorship under Saint Albert the Great • the Summa Theologiae as a pathway to Christ • defense of transubstantiation and the Real Presence • hymns Pange Lingua and Adoro Te Devote as sung catechesis • mystical vision at Naples and its theological impact • role in shaping the Feast of Corpus Christi • guidance for modern evangelizers anchored in adoration and fidelityVisit journeysoffaith.com website today Be sure to click the link in the description for special news item Finish reading and check out the special offer You can access this podcast with our new app. Go to the Apple App Store and search for Journeys of FaithSaint Thomas Aquinas CollectionOpen by Steve Bailey Support the showDownload Journeys of Faith Free App link. https://apps.apple.com/us/app/journeys-of-faith/id6757635073 Journeys of Faith brings your Super Saints Podcasts ***Our Core Beliefs*** The Eucharist is the Source and Summit of our Faith." Catechism 132 Click Here “This is the will of God, your sanctification.” 1Thessalonians 4“ Click Here ... lay up for yourselves treasures in heaven...” Matthew 6:19-2 Click Here The Goal is Heaven Click Here Please consider subscribing to this podcast or making a donation to Journeys of Faith we are actively increasing our reach and we are seeing good results for visitors under 40! Help us Grow! Buy Me a cup of Coffee...

Read OnlineHe appointed the Twelve: Simon, whom he named Peter; James, son of Zebedee, and John the brother of James, whom he named Boanerges, that is, sons of thunder; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus; Thaddeus, Simon the Cananean, and Judas Iscariot who betrayed him. Mark 3:16–19Though Jesus called many disciples, He chose Twelve, representing the Twelve Tribes of Israel, and entrusted them with a unique mission. He named them Apostles, meaning “one who is sent” or “messenger,” and gave them His authority as the first bishops of His Church. Among them was the betrayer, Judas Iscariot. Did Jesus make a mistake when He called Judas to be an Apostle? Certainly not. Jesus' actions were perfect in every way and fully in accord with the Father's will. Why did He pick Judas, even though He knew he would betray Him?Saint Thomas Aquinas teaches that Jesus possessed the Beatific Vision and infused knowledge from the moment of His conception (Summa Theologiae, III.9.2&3). Therefore, He comprehended all things with God's eternal knowledge, including the future role each Apostle would play. When He chose Judas Iscariot, He knew the path Judas would take, yet He called him anyway.An important theological principle to understand is that God's foreknowledge of our future does not interfere with our free will. Some philosophers have argued that God's foreknowledge means the path we walk is predetermined and cannot change. While it is true that what God knows will not change, it is also true that His knowledge does not force or determine what we freely choose. God's knowledge simply transcends and encompasses all time.When pondering the sorrowful betrayal of one of Jesus' intimate friends, there are important lessons we can learn from this permissive act of evil. God permits evil because He permits good. If He were to prohibit evil—an act of free will—He would be prohibiting the use of free will itself, thwarting our ability to freely love. This reveals the incredible gift that God has given us: the ability to love or not. This gift is essential to who we are, enabling us to share in God's abundant and overflowing love and mercy, freely bestowed and freely received.God's permissive will also reflects the mysterious relationship between Divine Providence and human action. God, Who is All-Powerful, can bring good even out of the gravest sins. This is not a credit to us but to God's might. In the case of Judas, God used his betrayal to set in motion the very act of redemption. The same is true in our lives.When we experience betrayal, or betray another, God is able to bring good out of that act. If we are guilty of betrayal and fail to repent, God's justice will prevail, and we will be condemned. Though our sins against others are damaging, God can use even our sins for good in their lives. He can foster mercy and forgiveness in others' hearts and unite them more fully with Himself, Who was betrayed.When another sins against us, the impulse to judge and condemn is a common temptation. Yet, the lesson we must learn from Judas is recorded beautifully by Saint Paul: “We know that all things work for good for those who love God, who are called according to his purpose” (Romans 8:28). Even injustice and sins committed against us are not reasons for despair but for hope—hope in the sinner's repentance and hope that God will transform evil into good for those who love Him and unite themselves with Jesus' betrayal by Judas. Reflect today on God's almighty power to work all things for good in your life, even sin. Though the sinner who refuses to repent will experience the fullness of God's justice, profound good can come from our repentance and from imitating Jesus, Who endured cruel betrayal. Trust in His power and allow Him to bring good out of evil in your life. Doing so not only lifts the heavy burden of anger, it also infuses God's perfect charity into any and everything we encounter or endure in life. My triumphant Lord, You were cruelly treated by one of Your closest companions, yet in Your almighty power You transformed that evil, bringing from it the greatest good ever known—our redemption. Please give me the grace to repent when I sin, and when I am sinned against, help me to unite that injustice to the betrayal You endured so that Your grace will triumph. Jesus, I trust in You.  Image: NateBergin, CC BY 4.0, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2026 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, question 28 "The Effects Of Love", and examines his discussions in article 5, which centers on a question raised not only by literary tropes but also by the Song of Songs. Does the passion of love in some way wound or harm the lover? Thomas notes that love produces a "melting" or receptiveness in the lover, which if the object of love is present can lead to enjoyment, but if not can lead to strong desire and to the sadness of languor. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, question 28 "The Effects Of Love", and examines his discussions in article 4, which centers on the question of "zeal" (zelus in Latin, zēlos and zēlotupia in Greek) and whether it is or is not an effect of love. The answer to this depends on what sense of "zeal" we have in mind, and that depends on whether the person feel love of concupiscence or love of friendship. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, question 28 "The Effects Of Love", and examines his discussions in article 3, which centers on whether or not ecstasy is something that love produces as an effect. For Thomas as it turns out, it all depends on how we understand that term. If we have in mind an affective state that in some way sets them outside their normal rational faculties, then this does occur in some cases. But if we mean something more literal, being placed outside ourselves in some way, ecstasy is indeed an effect of love, in particular the love of friendship To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

Aquinas is the great synthesizer of the natural law, but who exactly is he drawing from? Today, Dr. Randall Smith joins Ben Eriksen to discuss the various philosophers and theologians who influenced Aquinas' thought. Dr. Smith argues that Aristotle did not greatly influence Aquinas' conception of the natural law; instead, he believes that Cicero, Maimonides, and Philo of Alexandria were more pivotal. This enlightening conversation reveals the great depth of the natural law tradition and how we can contribute to this tradition in the modern era. Get Your Copy of: Kreeft's "Summa of the Summa": https://ignatius.com/summa-of-the-summa-sosp/ Kreeft's "A Shorter Summa": https://ignatius.com/a-shorter-summa-ssup/ Rice's "50 Questions on the Natural Law": https://ignatius.com/50-questions-on-the-natural-law-fqnlp/ Hill's "After the Natural Law": https://ignatius.com/after-the-natural-law-anlp/   Read Dr. Randall Smith's Artiles Here: https://www.thecatholicthing.org/author/randall-smith/ Listen to His Lecture at the De Nicola Center Here: https://www.youtube.com/watch?v=nStb4yj7pIg   Link to New Advent's "Summa Theologiae": https://www.newadvent.org/summa/   SUBSCRIBE to our channel and never miss an episode of the Ignatius Press Podcast. You can also listen to the podcast on Apple, Spotify, and other podcast platforms. Follow us on social media: Twitter/X: https://twitter.com/IgnatiusPress Facebook: https://www.facebook.com/ignatiuspress Instagram: https://www.instagram.com/ignatius_press/   Music from Pexels, Gregor Quendel. https://www.classicals.de/legal

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, question 28 "The Effects Of Love", and examines his discussions in article 2, which centers on the question whether mutual indwelling (mutua inhaesio) is an effect of love. Thomas considers several arguments that seem to rule against this being the case, then distinguishes between how it can be understood with respect to the apprehensive and appetitive powers, and how the latter works with love of concupiscence and love of friendship. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, question 28 "The Effects Of Love", and examines his discussions in article 1, which centers on the question whether union is or is not an effect of love. Thomas considers several arguments against union being an effect of love, and then clarifies the ways in which love does produce union between the one loving and the one loved in some respect To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

We're joined by Dr. Mark Williams, Superintendent of Catholic Schools in the Diocese of Houma-Thibodaux, talks about enrollment management and strategy. David Dawson Jr., Catholic husband and father, talks about the dignity of work. Adele Gulick, writer and illustrator of the book, Summa Theologiae for Babies: Prima Pars.

caitlinwest.comFINAL EPISODE OF THE DEEP DIVE LET'S GOOOOIn this episode, we consider common moral problems that people encounter when they read the Bible. Why does the God of the Old Testament seem so angry and cruel, while Jesus seems merciful and loving? Why does God give such harsh punishments to people in the Old Testament? Does the Bible condone things like slavery and genocide? What about all those people who do terrible things in the Bible?Basically just a few really easy simple questions that aren't at all controversial, you're welcome. This podcast relies 100% on the generosity of listeners. If you have found these episodes helpful and would like to support the future of Crash Course Catholicism, please consider donating via the following links:⁠⁠⁠⁠⁠Donate via PayPal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support us on Patreon!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Contact the podcast: ⁠www.caitlinwest.com⁠Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/crashcoursecatholicism/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠References and further reading/listening/viewing:Matthew 22:37-40Isaiah 13:92 Kings 13Joshua 11:8-9The Catechism of the Catholic Church, pts. 42, 53Trent Horn, Hard SayingsJimmy Akin, Genocide in the BibleJoe Heschmeyer, Did God Command Genocide in the Old Testament?The Bible in a Year, Day 32: Cattle, Boils, and HailCatholic Answers:The Reason for Divine WrathDoes God Have Emotions?Does the Bible Support Slavery?Pope Benedict XVI: God and the World: Believing and Living in Our TimeThe Catholic Encyclopedie, Slavery and ChristianityThomas Aquinas, Summa Theologiae, II.i, Q.79Fr Mike Schmitz:Did God Change?Old Testament God vs. New Testament GodPints With Aquinas, The Problem of Violence in The Old Testament? /W Trent HornBishop Robert Barron, Understanding Violence in the Old TestamentBreaking In The Habit, Why is God so Angry in the Old Testament?

The Scriptures tell us that “Jesus increased in wisdom and in years, and in divine and human favor” (Lk 2:52). How are to interpret these inspired words in the context of the Church's teaching on the hypostatic union confirmed at both Nicea and Chalcedonian? This conference draws us into the teaching of theologians throughout the centuries who have struggled to properly interpret “two na¬tures, inconfusedly, unchangeably, indi¬vis¬i¬bly, insepara¬bly,” united in “one Person and one Subsistence”, such that “the property of each nature being pre¬served, and concur¬ring in one Person and one Subsis¬tence […] the same Son, and only begot¬ten, God the Word, the Lord Jesus Christ.” Having these profound theological statements as a foundation, this paper addresses one seemingly simple question: whether or not Christ, in his human nature, made progress? I will respond to the question by analyzing three specific aspects of Christ's assumed nature: first, the question of physiological change and progress; second, progress as to Christ's knowledge which will necessarily require distinctions as to his Divine and human knowledge; third, the question of whether Christ progressed in moral virtue. Since moral virtue perfects both the rational and sensitive appetite, one cannot avoid mention of Christ's passions as movements of the latter appetite. This discussion, however, will be limited to a few key points pertinent to the specific question of progress. [Sources, both ancient, medieval, and contemporary, abound, but Thomas Aquinas's writings are key both for their abundance and specificity. His Christological teachings appear in many works, including De Veritate, De Virtutibus, and various Commentaries on the Scriptures, and fine nuggets are gleaned from these, but emphasis must be given to his comprehensive mature and subtle synthesis which appears in the Tertia pars of his Summa Theologiae, written shortly before his death. I also will make brief reference to the other Dominican Doctor of the Church, Catherine of Siena. Though not a systematic work, her Dialogue offers a profound Christology, particularly noteworthy in the doctrine of Christ as Il Ponte – the bridge between earth and heaven.]

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part, question 27, "The Causes Of Love", and examines his discussions in article 2, which centers on whether and how knowledge can be a cause of love. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part, question 27, "The Causes Of Love", and examines his discussions in article 3, which centers on whether and how likeness (similitudo) is a cause of love, particularly between similar people. He addresses the issue raised by the classical proverb "potter against potter" and discusses several different modes of likeness To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part, question 27, "The Causes Of Love", and examines his discussions in articles 1 and 4, which center on the issues whether goodness in some sense is a cause of love and whether any other passion is the case of love. Aquinas' answers are that in every case, some good is the cause of love, even seemingly in the case of hatred, which presumes love as well. He also clarifies that love is at the root of all the other passions, although is specific cases, love can be also caused by a specific passion. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the second part, question 26 "Of Love", and examines his discussions in articles 3-4, which center on different senses or modalities of love (amor). He makes a distinction between four terms: love, dilection (dilectio), friendship (amicitia) and charity (caritas), and discusses the differences in their application, and then examines the distinction between love of friendship and love of concupiscence (which also applies to friendships based on pleasure or utility) To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the second part, question 26 "Of Love", and examines his discussions in articles 1-2, which center on determining where love is within the things and specifically within human being. Thomas will frame this in terms of nature and natural love, the sensitive concupiscible appetite and love as a passion, and the intellectual appetite or will and love as an act To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part, question 20, "God's Love", and examines his discussions in articles 3-4, which center on the issues of whether God loves some things more than others or not, and whether God loves better things more than others. For Thomas, this centers upon a distinction about ways in which one can love more or less. One way has to do with the act of will itself, i.e. willing good to another. The other has to do with the good that is willed to the other. God can and does will more or better goods for certain things than others, so God can love some things more than others in that respect. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part, question 20, "God's Love", and examines his discussion in article 2, which examines the question whether God loves things other than God. Thomas considers four main lines of reasoning that would say that God either doesn't love other things or only loves some other things but not others. He then clarifies that God wills good to all things that exist, giving them the very being and goodness that they possess, so God loves all things insofar as they are. This doesn't mean that he loves all things to the same extent or in the same ways. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part, question 20 "God's Love", and examines on his discussion in article 1, which addresses the issue whether love is in God. Aquinas considers several arguments against love being in God and addresses each of them. He also explains how it is that love is in God by looking at how the will tends towards the universal or common good through love. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

“Aquinas's Application of the Essence-Energy Distinction to the Divine Attributes in the Summa Theologiae” by Thomas Aquinas College Lectures & Talks

First Part of the Second Part, Question 29, Article 5 Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

First part of the Second part, Question 3, Articles 1, 4 & 8; Article 1: Whether happiness is something uncreated; Article 4: Whether happiness is an operation of the intellect or of the will; Article 8: Whether happiness consists in the vision of the divine essence

First part of the Second part, Question 2, Articles 1-5, 7-8; Article 1: Whether man's happiness consists in wealth; Article 2: Whether man's happiness consists in honor; Article 3: Whether man's happiness consists in fame or glory; Article 4: Whether man's happiness consists in power; Article 5: Whether man's happiness consists in any bodily good; Article 7: Whether man's happiness consists in any good of the soul; Article 8: Whether man's happiness consists in any created good; Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Supplement, Question 73, Article 1: Whether any signs will precede the Lord's coming to judgment Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Second Part of the Second Part, Question 124, Articles 2 & 3Article 2: Whether martyrdom is an act of fortitude;Article 3: Whether martyrdom is an act of the greatest perfection;Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Summa Theologiae, Third Part, Question 79, Articles 1-4, 6-8

"The fact that people's religion tends to align with the culture and country that they grew up in shows that religion is just a cultural construct""There are so many hypocritical people who have used religion to abuse others, to start wars, or to seek power. These people undermine the validity of religion.""We no longer need God; science explains everything we need to know.""If God exists, then why is there so much suffering and evil in the world?"In this episode, we wrap up our discussion of objections to belief in God. ⁠Donate via PayPal⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support us on Patreon!⁠⁠⁠⁠⁠Contact the podcast: crashcoursecatholicism@gmail.com.Instagram: ⁠⁠⁠⁠⁠https://www.instagram.com/crashcoursecatholicism/⁠⁠⁠References and further reading/listening/viewing:Pew Research Center, The Global Religious LandscapeSt. Thomas Aquinas, The Summa Theologiae, 1.2Trent Horn, Answering Atheism National Catholic Register, Does God Want Everyone to Be Catholic?The Problem of Evil: Actually, It's ComplicatedCatholic Answers:Christian HypocrisyAre You a Hypocrite?How can the Church be true when it produces hypocrisy?How to Answer the Problem of EvilThe Problem of EvilFr Mike Schmitz, "Judgmental, Bigoted, Homophobic, Elitist, and Hypocritical" (The World's Perception of Christians)Are All Catholics Hypocrites?Augustine of Hippo: God Enlarges the Capacity of Our Soul that He may Fill Us with His PresenceG.K. Chesterton on the Problem of Evil Bishop Robert Barron, Is Science Opposed to Faith? Bishop Barron on Scientism and God's ExistenceBishop Barron on God, Tsunamis, and the Problem of EvilBishop Barron on Atheism and PhilosophyBishop Barron Comments on Stephen Fry, Job, and SufferingThe Thomistic Institute, The Problem of Evil (Aquinas 101)Freedom (Aquinas 101)Fr Gregory Pine, Does the Presence of Evil Disprove the Existence of God?Word on Fire Institute, How the Problem of Evil Points to God's ExistencePeter Kreeft, God's Answer to SufferingWilliam Lane Graig on the Problem of EvilThe Counsel of Trent, God vs evil (with Alex O'Connor, Joe Schmid, and Cameron Bertuzzi)Capturing Christianity, God Allows Evil and God is Evil?

Third Part, Question 57, Articles 3 & 6; Article 3: Whether Christ Ascended by His Own Power; Article 6: Whether Christ's Ascension is the Cause of Our Salvation

Third Part, Question 55, Article 6: Whether the proofs which Christ made use of manifested sufficiently the truth of His Resurrection

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, questions 90-91 and 94 (IaIIae, q. 90-91 and 94), and examines the relationships between what Thomas calls Eternal Law, Natural Law, and Human Law To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, questions 90-91 and 94 (IaIIae, q. 90-91 and 94), and examines what Thomas calls "the fomes of sin," which function somewhat like a law, but have to do primarily with our animality. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, questions 90-91 and 94 (IaIIae, q. 90-91 and 94), and examines how the Divine Law functions as a needed complement to the Natural Law. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christian philosopher and theologian Thomas Aquinas' Summa Theologiae, 1st part of the 2nd part, questions 90-91 and 94 (IaIIae, q. 90-91 and 94), and examines To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ

This lecture discusses key ideas from the medieval Christin philosopher and theologian Thomas Aquinas's work, the Summa Theologiae, First Part of the Second Part, question 46 "On Anger" It focuses specifically in particular on a comparison made between anger and desire (concupiscentia), and the question as to which of them is more "natural". This requires making some distinctions about what "natural" and "nature" can mean. In some senses, anger is more natural than desire, and in others desire is more natural. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 2000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Thomas Aquinas' Summa Theologiae - amzn.to/2ITcKYQ