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Even 700 years after his death, St. Thomas Aquinas is still one of most influential theologians in the history of the Catholic Church. The Dominican friar, philosopher, and theologian wrote extensively about morals, liturgy, the sacraments, humanity, and the nature of God. He drew on multiple non-Christian and pre-Christian traditions to articulate the relationship between natural reason and revealed truth. Today, Aquinas' ideas remain central to Catholic thought. But not all his ideas have aged well. And this can pose a problem, especially when people treat him as an authority on the level of the magisterium. Some of the ideas from Aquinas that self-described Thomists like to reiterate not only aren't church teaching—they're also incorrect. But would Thomas Aquinas be a Thomist? What would the saint think about popular takes on his ideas today? And why is this academic quibble politically significant? On this episode of Glad You Asked, journalist Heidi Schlumpf, who recently wrote about this topic for U.S. Catholic, joins the hosts to talk about why conservative influencers love Aquinas and why disputes about his thought are relevant for the public square. Schlumpf is a senior correspondent for and former executive editor of the National Catholic Reporter. She previously served as the managing editor of U.S. Catholic and has reported extensively on religion, spirituality, social justice, and women's issues. She is the author of Elizabeth A. Johnson: Questing for God (Liturgical Press). You can read more about this topic and read some of Schlumpf's writing in these links. “Would Thomas Aquinas be a Thomist?” By Heidi Schlumpf https://uscatholic.org/articles/202406/would-thomas-aquinas-be-a-thomist/ “Why ‘trads' seek to root the church's future in the past” By Angela Denker https://uscatholic.org/articles/202207/why-trads-seek-to-root-the-churchs-future-in-the-past/ “Two very different parishes point to divisions in the church” By Peter Feuerherd https://uscatholic.org/articles/202105/parish-differences-show-division-in-church/ “J.D. Vance's Catholicism. Theological profile of Trump's heir apparent” By Massimo Faggioli https://international.la-croix.com/opinions/jd-vances-catholicism-theological-profile-of-trumps-heir-apparent Glad You Asked is sponsored by the Claretian Missionaries USA, an order of Catholic priests and brothers who live and work with the most vulnerable among us. To learn more, visit claretians.org.
Send us a textDonald Trump has proved he is the most American candidate by dishing out burgers and fries at McDonalds! We go through some of the Dems weak points – particularly Christians, men, and Christian men. The Zac Brown band had some Dominicans jamming out with them and Elon Musk makes some waves!Did you know… LOOPcast is on your favorite podcast platform. Subscribe on Apple, Google Podcasts, or wherever you listen!LINKS YOU'LL LOVETrump at McDonaldsHillbilly Thomists with Zac Brown Band!JD Vance is the BESTThread on the end of ReaganismJordan Peterson interviews Robby StarbuckEMAIL US: loopcast@catholicvote.org SUPPORT LOOPCAST: www.loopcast.org 0:00 – Welcome to the LOOPCast!3:30 – Donald Trump at McDonalds14:40 – Electoral Liabilities for Dems41:08 – Hillbilly Thomists43:30 – Mailbag: Teaching in a non-Catholic Catholic environment50:21 – Twilight Zone
In this episode, Bobby and Khalil are joined by special guest, Fr. Simon Teller, from the rising bluegrass band, The Hillbilly Thomists. The Hillbilly Thomists are a group of Dominican Friars that formed together to spread the word of God and connect with others through string band music that's characterized by its use of un-amplified acoustic instruments, free improvisation, and close, high-pitched harmonies. The guys dive into the band's origin, how it's received, and why these men have chosen to use music as a conduit for faith! Background on Fr. Simon Teller: Fr. Simon Teller grew up in Cincinnati, OH as the third of seven children. His family attends St. Gertrude Parish, where he first encountered the Dominican Order. Fr. Simon entered the order after graduating from the University of Dallas with a degree in English. “I was attracted to the Order by the friars' life of study, brotherhood, prayer, and preaching, and by the joy that the friars shared in living out their vocation." Chapters: 00:00 Intro 01:15 Fr. Simon joins the podcast! 03:20 Who are the Hillbilly Thomists? 09:05 How do you fit in touring as priests? 10:55 Where did the name Hillbilly Thomists come from? 18:38 What about country/bluegrass music that lends itself to the Catholic faith? 21:30 We have to break into the culture! 26:10 How are you received at the different venues you play at? 29:10 Reaching the younger generation 33:20 Preaching as a Dominican Friar 37:30 How do you feel St. Thomas Aquinas can be relevant to people today? 49:18 Have you ever played the "Devil went down to Georgia?" 55:00 Where can you find the Hillbilly Thomists online? 56:30 Closing Prayer #purposelycatholic
We're live with Fr. Justin Bolger, Dominican Friar, talks about his band, The Hillbilly Thomists, and their upcoming concert in New Orleans, Fr. Michael Champagne, Community of Jesus Crucified, talks about the Fete Dieu du Mississippi, David Dawson Jr., COO of Witness discusses the need to keep our family close to the Eucharist and Fr. Michael Brisson, author of "Death and Black and White" talks about his new book.
I have quite the episode for you today. I will talk about how the internet Thomists lost their minds over the previous episode. I will explain why the doctrine of divine simplicity is not merely unbiblical, but rather anti-biblical. Also, I will read you a newly translated letter from Aquinas where he doubts immutability. Credits Host: R.T. Mullins (PhD, University of St Andrews) is a lecturer and researcher at the University of Lucerne, a docent of dogmatics at the University of Helsinki, and a visiting professor of philosophy at Palm Beach Atlantic University. Music by Rockandmetal_domination – Raising-questions. rtmullins.com Support the Show: https://www.patreon.com/user?u=66431474 https://ko-fi.com/rtmullins --- Support this podcast: https://podcasters.spotify.com/pod/show/ryan-mullins/support
In an age of rising unbelief, top Catholic thinkers show how, more than ever, both science and reason affirm the words of the great Catholic poet Gerard Manley Hopkins: “The world is charged with the grandeur of God.” This book clears up common misconceptions regarding intelligent design, showing why it is an argument not from ignorance but from knowledge and how the evidence for God's design of the natural world is growing by: exploring scientific evidence from experts in cosmology, paleontology, genetics, chemistry, and biology. Further, you will learn about the purpose of creation, transcendent beauty, and the distinctiveness of the human person. Lastly, the theology behind creation and how it reflects God's glory and concludes with Dr. Anthony Esolen's essay on the “symphonic order” of the universe, masterfully drawing from science, mathematics, literature, and philosophy. Also included: What the Church really teaches about evolution How neo-Thomists wrongly apply Aquinas's thinking to evolution; Characteristics that distinguish humans from the rest of creation; Why materialistic scientists resist the Big Bang Theory; How to understand the biblical account of Creation and more! You will learn how the understanding of ancient philosophers and Aquinas regarding the mind-brain connection, coupled with modern neuroscience support intelligent design and the creation of man as not only a material being but a spiritual being. The entire book will strengthen you as never before in the belief that the world is the creation of an intelligent and intentional Designer―One whose greatest longing is for you to spend all eternity with Him. Join me as I chat with Dr. Brian Miller from the Discovery Institute about this wonderful tome on Saturday, January 6th, at 2:00 pm EST. Listen in at 646-668-8485. Follow PJC Media on podcast platforms everyone. Click here: http://tobtr.com/12303335.
Scotus, Some Thomists, And The Challenge Of Jesuit Nominalism | Dominic LaMantia by Angelicum Thomistic Institute
Dr. Brian Miller breaks down what the Church really teaches about evolution, intelligent design, and how Science and Catholicism are intricately connected. EPISODE 501 SHOWNOTES & LINKS Watch full video here
What is Aquinas's argument for an Unmoved Mover? How does Shields's interpretation differ from other contemporary Thomists? What should we think about the objection from Newton's law of inertia? Dr. Daniel Shields joins the show to discuss these topics. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa www.classicaltheism.com/support Support the show: Check out my book One Less God Than You: How to Answer the Slogans, Cliches, and Fallacies that Atheists Use to Challenge Your Faith >> www.classicaltheism.com/newbook Support on Patreon to help keep the podcast going and to allow me to produce even more quality content: www.classicaltheism.com/support
This week on The Open Door (November 1st), panelists Jim Hanink, Mario Ramos-Reyes, and Valerie Niemeyer discuss India, religious freedom, and Thomism. Our distinguished and welcome guest is Prof. Timothy Samuel Shah of the University of Dallas. By training and personal passion, he is a scholar of politics and political philosophy, specializing in religion and global politics, religious freedom, and the history of moral and political theory. With his wife, Rebecca Shah, he is based in Bangalore, India. With Rebecca, he has established several initiatives in partnership with the University of Dallas, including a Jacques and Raïssa Maritain Program on Catholicism, Public Life and World Affairs. Under the auspices of the Maritain Program, Prof. Shah coordinates a monthly online Thomistic Study Circle, which involves numerous expert and amateur Thomists from around the world, and which seeks to re-enliven an appreciation of the Angelic Doctor's timeless teaching and relevance, especially for public affairs. Most recently, he and Rebecca established a Program for Indo-American Understanding and Friendship at the Gupta College of Business at the University of Dallas. The program, among other things, seeks to promote deep dialogue and genuine understanding between Hinduism and Catholic Christianity. In addition to serving as a Distinguished Research Scholar in the Politics Department at the University of Dallas, Shah also serves as Director of Strategic Initiatives for the Center for Shared Civilizational Values, an organization he founded with senior leaders of the world's largest Muslim organization, Nahdlatul Ulama in Indonesia, in order to strengthen and preserve a rules-based international order founded upon respect for the equal rights and dignity of every human being.1. Prof. Shah, Tim if we may, how can Americans better understand India, now the most populous nation in the world?2. What might Mahatma Gandhi think of India today?3. Commentators are calling attention to the political and military implications of the developing relations between India and the United States. Can you explain for us something of what's at stake?4. India's Supreme Court recently declined to recognize same sex marriage, insisting that it was a matter for the legislature. What factors went into this decision?5. How did you come to have a special interest in religious freedom? What are some of the key challenges to religious freedom today?6. Could you tell us about how you came to the University of Dallas? How is it a distinctive institution?7. At the yearly conference of the American Maritain Association you presented a paper warning of the “siren song” of Catholic integralism. Why are you critical of this phenomenon?8. It has been said that everyone is born either a Platonist or an Aristotelian. But you are a keen Thomist. How did this happen? Were you, perhaps, trying to combine the best of Plato and of Aristotle?9. Is there a Catholic-Hindu dialogue in India? Is there a Catholic-Muslim dialogue in India?10. Pope Francis has said that we are already in the midst of World War III. What do you think he meant? Do you agree with him?
Literally five minutes before the program started The Jerome Biblical Commentary for the Twenty-First Century, Third Fully Revised Edition arrived at our offices. I gave some interesting citations from it since it contains a Foreword by Pope Francis. Then we read through a report from a leftist who attended Andy Stanley's conference, and finished off with some comments in defense of presuppositionalism over against the popular attacks coming from the Thomists.
Literally five minutes before the program started The Jerome Biblical Commentary for the Twenty-First Century, Third Fully Revised Edition arrived at our offices. I gave some interesting citations from it since it contains a Foreword by Pope Francis. Then we read through a report from a leftist who attended Andy Stanley's conference, and finished off with some comments in defense of presuppositionalism over against the popular attacks coming from the Thomists.
Today's debate didn't go very far due to the typical Thomist penchant for avoiding answering objections by simply repeating the position. When we agreed on what Thomism teaches, I asked specific questions which resulted in further stating of the Thomist position. When I said the conversation was "bs" the opponent whined it was a personal insult (it wasn't) and tried to play victim, so it was going nowhere. Here we will open up the chat for any Thomists to finish the discussion for Astro.
0:00 Intro0:40 Nonjudgmental16:30 Memes of Production29:30 Hobberdy Dick32:00 Militia Templi36:00 Purgatorial Society42:00 G.K. Chesterton53:30 Thomists & Scotists1:01:00 History of U.S. Senate1:08:00 Charles News1:10:00 5 Most Catholic Countries1:15:00 Impacting Young PeopleSupport the show
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Alyssa Murphy talks with The Hillbilly Thomists, Dominican Friars that are combining Catholic theology with bluegrass music.
Alyssa Murphy talks with The Hillbilly Thomists, Dominican Friars that are combining Catholic theology with bluegrass music.
Is the Word of God subject to philosophy, or is philosophy subject to the Word of God? This is a discussion about Sola Scriptura and the authority of the Bible in response to pushback I received from my last episode from some circumlocutory Thomists. Support the show Check out all my links here https://linktr.ee/goodmonstersSupport the Show! https://www.patreon.com/goodmonsterSpare no Arrows on YouTube https://www.youtube.com/channel/UCVwB26yxtYWUopfFPhAsb8wSpare no Arrows on Instagram https://www.instagram.com/sparenoarrows/Spare no Arrows on Facebook https://www.facebook.com/goodmonsterspodcastCody on Twitter https://twitter.com/wc_lawrenceSpare no Arrows on Spotify https://open.spotify.com/show/6CqhvtMWRItkoiv8ZrJ6zVSpare no Arrows on Apple Podcast https://podcasts.apple.com/us/podcast/spare-no-arrows/id1528869516Podcast Episodes on Buzzsprout https://www.buzzsprout.com/1300948/episodes
Why Do Some Thomists Scoff At Analytic Philosophy | Philip - Neri Reese, OP by Angelicum Thomistic Institute
We meet learn about the new documentary on the life and work of Mother Teresa and meet Harry McAvoy who is struggling with a rare form of memory loss. We also meet the Hillbilly Thomists and singer/songwriter Joe Lundin.
Dr. Cynthia Toolin-Wilson interviews Mary Jude Brown on her book Heresy in the Heartland: The Controversy at The University of Dayton, 1960-1967Heresy in the Heartland is a narrative case study of the 'Heresy' Affair at the University of Dayton, a series of events predominantly in the philosophy department that occurred when tensions between the Thomists and proponents of new philosophies reached crisis stage in fall 1966. The controversy culminated in a letter written by a lay assistant professor to the Cincinnati archbishop, Karl J. Alter. In the letter, the professor cited a number of instances where "erroneous teachings" were "endorsed" or "openly advocated" by four lay faculty members. Concerned about the pastoral impact on the University of Dayton community, the professor asked the archbishop to conduct an investigation. How the University weathered this controversy, the second of three major controversies to hit Catholic higher education within three years (St. John's University, University of Dayton and the Curran affair at Catholic University of America), is of interest to faculty and administrators in Catholic higher education who continue to struggle with defining what it means to be a "Catholic" university, with the relationship of Catholic universities to the Church at large and the hierarchy in particular, and with Church teachings that conflict with the culture we live in such as immigration, the environment and sexual ethics. The story is told in chronological order by the participants in the controversy - faculty, administrators, students and clergy - using the words of those involved. Heresy in the Heartland concludes with a synopsis of what happened at the University of Dayton and draws some lessons for the future of Catholic higher education. https://www.amazon.com/Heresy-Heartland-Controversy-University-1960-1967/dp/0813235022
What did the First Vatican Council teach about faith and reason? How do Thomists parse the act of faith? How does the Vatican Council's account of faith and reason fit well with Thomistic hylomorphic dualism over and against Descartes' view? Dr. Gaven Kerr joins the podcast again to discuss these issues. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa www.classicaltheism.com/support Support the show: Check out my book One Less God Than You: How to Answer the Slogans, Cliches, and Fallacies that Atheists Use to Challenge Your Faith >> www.classicaltheism.com/newbook Support on Patreon to help keep the podcast going and to allow me to produce even more quality content: www.classicaltheism.com/support
IntroductionToday, we are diving deeper into the miracle of the Incarnation. What were the effects of the Incarnation on Christ and on us? How did the world fundamentally shift 2,000 years ago?! If you have not yet listened to part 1 of this two-parter, I highly recommend beginning there. I went over some fairly deep theology of what the Incarnation means and what the Hypostatic Union of the divine and human natures of Christ in one Divine Person is.The Fittingness of the Incarnation According to AquinasSt. Thomas Aquinas asks a series of really cool questions about the Incarnation in question 1 of the third part of the Summa. In this section, he focuses entirely on what he calls the “fittingness” of the Incarnation. When Aquinas speaks of fittingness, he is juxtaposing this term with necessity. In other words, is an event or action in theology strictly necessary or simply fitting? In the first two questions, he explores this query..Is it fitting for God to become incarnate?First, Aquinas asks: “Is it fitting for God to become incarnate?” We know that God is good; this is one the realities of His essence. God exists and He is the truth, the good, the beautiful, and the ground of being itself. Aquinas argues that because of His great and perfect goodness, He desired to share His goodness in the highest manner possible to His creature. So, St. Thomas concludes that it is “manifest that it was fitting that God should become incarnate (ST III, q. 1, a. 1, co.)” Was it necessary for the restoration of the human race?Even though it is a tremendous mystery that God would condescend to become one of us, it was fitting because of His great goodness. But what about necessary? “Was it necessary for the restoration of the human race?” asks Aquinas. He answers that:“What frees the human race from perdition is necessary for the salvation of man. But the mystery of Incarnation is such; according to John 3:16: ‘God so loved the world as to give His only-begotten Son, that whosoever believeth in Him may not perish, but may have life everlasting.' Therefore it was necessary for man's salvation that God should become incarnate (ST III, q. 1, a. 2, s.c.).”So, because of the sin of Adam and Eve, it was necessary that God should become incarnate. As God, He can reconcile us to Himself; as Man, He can do so on our behalf!If there had been no sin, would God have become incarnate?This leads to St. Thomas' next question: “If there had been no sin, would God have become incarnate?” This question is one of my favorites to contemplate. It was actually the topic of a great conversation for me and my coworkers at lunch a couple weeks ago. In Romans, St. Paul shows us that all men were made sinners through the disobedience of Adam and it was through the one Man, Jesus Christ, that many will be made righteous. In the first letter to the Corinthians, St. Paul says: “For as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:22).” Jesus Christ is, thus, the “new Adam” or the “second Adam.” As St. John Henry Newman wrote in his hymn “Praise to the Holiest in the height”:“O loving wisdom of our God!When all was sin and shame,A second Adam to the fightAnd to the rescue came.”It is clear that Scripture teaches that the reason for the Incarnation is the sin of Adam. So, how does Aquinas answer this question: “If there had been no sin, would God have become incarnate?” He says,“... the word of Incarnation was ordained by God as a remedy for sin; so that, had sin had not existed, Incarnation would not have been. And yet the power of God is not limited to this; even had sin not existed, God could have become incarnate (ST III, q. 1, a. 3, co.).”Whether God became incarnate in order to take away actual sin, rather than to take away original sin?God could have become incarnate, even in the absence of human sin. But, as it is, Adam did sin and the incarnation allowed for the stain of original sin to be washed away. But what about personal sin, or as the Church calls it: “actual sin.” St. Thomas asks: “Whether God became incarnate in order to take away actual sin, rather than to take away original sin?”He answers directly that the principle reason for the incarnation was to take away original sin. But he adds:“It is certain that Christ came into this world not only to take away that sin which is handed on originally to posterity, but also in order to take away all sins subsequently added to it; not that all are taken away (ST III, q. 1, a. 4, co.).”Whether it was fitting that God should become incarnate in the beginning of the human race?On the next question: “Whether it was fitting that God should become incarnate in the beginning of the human race?” Aquinas has a lot to say, but we can summarize it thusly:“... God became incarnate at the most fitting time; and it was not fitting that God should become incarnate at the beginning of the human race (ST III, q. 1, a. 5, s.c.).” Whether Incarnation ought to have been put off till the end of the world?In God's timing, the incarnation was unfitting to happen right after the sin of Adam and Eve, but St. Thomas asks “Whether Incarnation ought to have been put off till the end of the world?” He answers:“It is written (Habakkuk 3:2): ‘In the midst of the years Thou shalt make it known.' Therefore the mystery of Incarnation which was made known to the world ought not to have been put off till the end of the world (ST III, q. 1, a. 6, s.c.).”Put simply: the incarnation happened exactly when and where was best, in God's Providence and with His perfect knowledge and planning.The Effects of the Incarnation on Christ HimselfThe Incarnation of Christ was fitting and necessary for the salvation of man. But what were the effects on Christ Himself? First, we can think of our own body and soul. We are limited and finite. We have inclinations to sin and imperfections. We are sinful and sorrowful. We are intrinsically good and capable of wonderful things, by God's grace. But we are also capable of great evil. As we discussed last time, the human nature of Jesus Christ is perfect and perfectly subordinate to His Divinity. He is incapable of sin and acts in the perfection for which mankind was originally made. What does that look like? Perfection. Living in accord with the Will of the Father, perfectly. What is possible? The great St. Athanasius, discussing the Incarnation, says this: “And, in a word, the achievements of the Saviour, resulting from His becoming man, are of such kind and number, that if one should wish to enumerate them, he may be compared to men who gaze at the expanse of the sea and wish to count its waves. For as one cannot take in the whole of the waves with his eyes, for those which are coming on baffle the sense of him that attempts it; so for him that would take in all the achievements of Christ in the body, it is impossible to take in the whole, even by reckoning them up, as those which go beyond his thought are more than those he thinks he has taken in. Better is it, then, not to aim at speaking of the whole, where one cannot do justice even to a part, but, after mentioning one more, to leave the whole for you to marvel at. For all alike are marvelous, and wherever a man turns his glance, he may behold on that side the divinity of the Word, and be struck with exceeding great awe (Athanasius, On the Incarnation, 54.4-5).” The Incarnation is a Miracle and our Blessed Lord is the perfect Man. He shows us what God intended from the beginning for mankind. So, let us take a moment to zoom in: what effects did the Incarnation have on the human body and human soul of Christ?On the Body of ChristJesus Christ had a human body, as we do. He knows our human limitations and is like us. In Hebrews 4:15, we hear: “We have not a high priest, who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin.” Before His Resurrection from the dead, the Body of Christ was subject to all the bodily weaknesses caused by original sin, which we are all subject: He experienced hunger, thirst, pain, fatigue, and death. These are all natural results of human nature which He assumed. There are a couple of things in the body, however, which Christ did not necessarily experience. It is possible that He had no bodily deformities (until His Passion) and never got sick. St. Athanasius persuasively argues this by saying that it would be “unbecoming that He should heal others who was Himself not healed (P.G., XX, 133).”On the Human Soul of ChristWhen speaking of the human soul of Christ, there are a few areas worth mentioning: His intellect, will, sanctity, and likes and dislikes. In the WillJesus was entirely sinless. Thomists following after St. Thomas Aquinas, as well as Francisco Suarez, and the Society of Jesus all argue that sin is incompatible with the Hypostatic Union. It is safe to assume that this is the case simply on the merits of Dominicans and Jesuits being in agreement (just a joke). Those following the teaching of Duns Scotus say that the sinlessness of Christ is not due to the Hypostatic Union but due to a special Divine Providence similar to the way that it is impossible for the blessed in Heaven to sin.No matter which theological avenue you take, it is an article of faith, to be held definitively, taught at the Council of Ephesus, that Christ never sinned. Jesus Christ is a Divine Person and God cannot turn away from Himself.We also want to take great care to acknowledge the total liberty of Christ, in His human will. After the Incarnation, the will of Christ remained. If this were not the case, then in the matter of death, Christ could not have merited nor satisfied the justice of God for us. St. Thomas Aquinas not only believed in the total liberty of the human will of Christ, but he also provided seventeen different explanations for why this is true!In the IntellectLet us now turn to the human intellect of Christ. Every time the Feast of the Baptism of the Lord comes around, I brace for the incredibly ridiculous homilies in which the deacon or priest (or God, help us, bishops) explain that it was at this moment that Christ realized His mission. They hold that it was at the Baptism of the Lord, when the Spirit descends like a dove, that Christ receives His anointing, grace, and His mission. I want to say unequivocally that this is heretical and nonsensical garbage. The soul of Christ was endowed with the Beatific Vision from the beginning of its existence. For the first moment in the womb of the Blessed Virgin Mary, when the Hypostatic Union came into being, the human soul of Christ beheld the Godhead in its fullness.Like Adam and Eve, Christ had infused knowledge. God the Father revealed many things to Jesus in His humanity all at once, as needed. He also acquired human knowledge through His senses and imagination. The human soul of Christ had a beginning and is not, therefore, infinite as God is infinite. But by the grace of union, His human soul (intellect and will) was most perfect and embraced the widest range possible. Sanctity of Christ From the first moment, in the Hypostatic Union, Jesus Christ enjoyed the grace of union. As St. Augustine teaches:“When the Word was made Flesh then, indeed, He sanctified Himself in Himself, that is, Himself as Man in Himself as Word; for that Christ is One Person, both Word and Man, and renders His human nature holy in the holiness of the Divine nature (Augustine, In Johan. tract. 108, n. 5, in P.L., XXXV, 1916).”St. John also tells us in the prologue of His Gospel that the Word was “full of grace (Jn. 1:14).” And, so, in the human soul of Christ, there was a fullness of sanctifying grace. This is the same grace of the sacraments that we receive at our Baptism and in each of the seven sacraments. Likes and Dislikes In the Hypostatic Union, Jesus Christ is fully God and fully man. This glorious union, however, does not deprive the human soul of Christ of the human reality of likes and dislikes. There were certain foods that Jesus preferred. He likely had a favorite game or sport, a favorite joke or turn of phrase, a favorite way to recline at a table that He found most comfortable, and the list goes on. We see in the Gospels that Christ was angry, fearful, sad, happy, and experienced the sensible affections of hope, desire, and joy. After all, He is like us in all things but sin. His likes and dislikes, however, were under complete control by His human will subordinated perfectly to His divine will. The God-Man and the “Communication of Idioms”How we speak about Christ matters, if we are to avoid error. Our words will never fully penetrate the deep mysteries of the Person of Jesus Christ, but there are certain ways of phrasing things that are just plain wrong. In the last part of this two-parter, we discussed a few different Christological heresies that can serve as an illustration of this.How then can we speak about the interaction of deity and humanity in the Divine Person of Jesus Christ? The Church gives us the concept of the communicatio idiomatum (Latin: communication of properties or communication of idioms). There are difficulties that require such a convention. What properties belong to Jesus in His human nature? What properties belong to His divine nature? Is it possible that these properties are shared or mingled between the two natures?Jesus did many things physically which are attributed to His divine power. For example, He healed the sick, forgave sins, walked on water, changed water into wine, and rose from the dead. Though Jesus Christ, the God-man did all of these things, because of the communicatio idiomatum, we can safely say that God did all these things. God healed the sick. God walked on water. God changed water into wine. We are not saying that the properties of Christ's divinity become the properties of His humanity, or vice versa; they are already deeply united by grace. But we rightly say these things because Jesus Christ, even in His humanity, is a Divine Person. So, whatever is affirmed of the Divine Person, the Son of God, the Word made Flesh, Jesus Christ, after the incarnation, in His human or divine natures is attributed to the one Person. This is why St. Ignatius of Antioch referred to the “blood of God” and the “suffering of God.” God the Father has no blood nor did God the Spirit suffer, but the Eternal Word of God, God the Son, assumed Flesh. This is why we can rightly say that Mary is the Theotokos (the God-bearer) rather than merely the Christotokos (the Christ-bearer).There is an excellent summary of the “rules” of the communicatio idiomatum on encyclopedia.com, of all places. You can check that our here, if you are interested in reading further. The Adoration of the Humanity of ChristThe Greek word dulia refers to veneration. This is the type of respect that is due to the saints and angels on account of their holiness and closeness to God. The next step up is hyperdulia; this is the preeminent veneration and devotion due to the Blessed Virgin Mary as Queen of Heaven. Finally, we arrive at true worship and adoration, in Greek: latria. Latria is due to God alone. In fact, giving latria to anyone other than God would be the grave sin of blasphemy. The Catholic Encyclopedia explains:“The human nature of Christ, united hypostatically with the Divine nature, is adored with the same worship as the Divine nature. We adore the Word when we adore Christ the Man; but the Word is God. The human nature of Christ is not at all the reason of our adoration of Him; that reason is only the Divine nature (CE).”We do not worship the human nature of Jesus Christ. Yet, we affirm that because of the Hypostatic Union, the divinity and humanity of Christ cannot be separated. And, most importantly, there is only one Person in Jesus Christ, which is the Divine Word of God. So, according to the whole Person rather than the parts, we truly adore Jesus Christ, the God-man, with all the devotion, love, and worship due to Almighty God! Effects of the Incarnation on UsFinally, we come to the big question, for us: why did the Word of God become Flesh? How did the Incarnation affect us? In Order to Save UsFirst, as we acclaim in the Nicene Creed: “For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he came incarnate of the Virgin Mary, and was made man.” The Word became Flesh for us “in order to save us by reconciling us with God (CCC 456).” Jesus Christ atoned for the sins of the world, both original and personal, though He Himself was without sin. He did this in our place as the Son of Man and He did this perfectly as the Son of God.St. Gregory of Nyssa, one of the Eastern Church Fathers, explains:“Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Savior; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state (St. Gregory of Nyssa, Orat. catech 15: PG 45, 48B.)?”That We Might Know God's LoveSecond, the Son of God incarnated that we might know God's love. As St. Thomas Aquinas taught, it was fitting that God should become man in order to show us the depths of His love and the heights of His goodness. The Incarnation is a tremendous miracle and mystery. The fact that Almighty God, containing all things and yet uncontained Himself, became a baby. He depended on the love and care of His Holy Mother and St. Joseph. In His unfathomable humility, the Lord shows us the lengths God was willing to go to in order to bring us back from sin and death. Of course, we see His loving action on full display, bearing the Cross for our sakes. “Greater love has no one than this, that someone lay down his life for his friends (John 15:13).”To Be Our Model for HolinessThird, Jesus Christ, the Word made Flesh, shows us the model for holiness. By His holy example, we can follow Him in all things, Who is the Way, the Truth, and the Life. There is an old blessing that speaks of discipleship: “May you be covered in the dust of the Master.” By following so near to Jesus, we are covered in the dust which His holy feet kick up as He leads us. If we listen to His holy words and holy example, we will be beckoned closer to sharing eternal life with Him in Heaven. To Make Us Partakers of the Divine NatureSt. Peter begins his second letter in this way:“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire (2 Peter 1:3-4).”The chief of the Apostles reveals to us another reason why the Word became Flesh. He came to make us “partakers of the divine nature.” As St. Irenaeus said,“For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God (St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939.).”The great St. Athanasius put it even more succinctly: “For the Son of God became man so that we might become God (St. Athanasius, De inc. 54, 3: PG 25, 192B.).” And lest we think that this notion is peculiar to the first millennium, St. Thomas Aquinas said, “The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods (St. Thomas Aquinas, Opusc. 57, 1-4.).”Receiving Sanctifying GraceThe primary means of receiving sanctifying grace in our soul and sharing in the divine nature is through the Sacrament of Baptism. We enter the sacramental life through the door of Baptism and God comes to dwell within us as in a Temple. We receive an infusion of the divine life and have the theological virtues of faith, hope, and charity operative in our soul. This initiation, begun in Baptism, is perfected and strengthened in the Sacrament of Confirmation. Our initiation is complete when we receive the Lord's own Body and Blood in the Holy Eucharist, the Sacrament of sacraments. The same Flesh born of Mary, the Word of God Incarnate, comes to us under the veil of a sacrament at Holy Mass in what looks like bread and looks like wine. But this is no ordinary food. It is the Body, Blood, Soul, and Divinity of Jesus Christ who desires to make Himself our supersubstantial bread and come into intimate communion with us. This foretaste of Heaven leads us as a pledge of future glory to our eternal home. The Incarnation goes beyond the cave in Bethlehem, beyond the home in Nazareth, beyond the Temple in Jerusalem, beyond the wood of the Cross, and beyond the empty grave. In the Sacraments, especially the Holy Eucharist, the Incarnation is extended. Just as we are body and soul, the Lord commanded that His Church should be visible and invisible. Our invisible God has taken on visible Flesh. So too, the Church celebrates in sensible signs the invisible wonders of God's overwhelming grace. The most amazing part of all of this is that He invites us to respond and take part in these saving mysteries and realities. Praise be to God for such a gift!I will end with the words of Pope St. Leo the Great:Christian, remember your dignity, and now that you share in God's own nature, do not return by sin to your former base condition. Bear in mind who is your head and of whose body you are a member. Do not forget that you have been rescued from the power of darkness and brought into the light of God's kingdom.If you have enjoyed this post in the slightest, please consider sharing it with your friends and family on social media, text, or email! Thank you! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit willwrightcatholic.substack.com
In this episode, I talk about the elephant in the room. Some people in the Reformed Thomist crowd are just plain mean towards everyone they disagree with. I want to help you identify red flags, but I also want to identify good people within the Reformed Thomist camp who are worth paying attention to. That way we can all do theology better together. I also chat about my episode with Owen Strachan, and offer my own assessment of his argument against Thomistic soteriology. Credits Host: R.T. Mullins (PhD, University of St Andrews) is a visiting professor of philosophy at the University of Lucerne. Music by Rockandmetal_domination – Raising-questions. rtmullins.com Support the Show: https://www.patreon.com/user?u=66431474 https://ko-fi.com/rtmullins
Alyssa Murphy talks with The Hillbilly Thomists, Dominican Friars that are combining Catholic theology with bluegrass music.
Alyssa Murphy talks with The Hillbilly Thomists, Dominican Friars that are combining Catholic theology with bluegrass music.
Alyssa Murphy talks with The Hillbilly Thomists, Dominican Friars that are combining Catholic theology with bluegrass music.
How might a philosophical Thomist analyze the problem of evil? Why is evil and suffering so debilitating in the lives of many such as Rachel in the Old Testament? What should we think about the work of Fr. Brian Davies and Dr. Eleonore Stump on the problem of evil? Dr. John Knasas joins us to discuss these topics. In this episode, he focuses his comments on the work of two other prominent Thomists that have written in this area. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa __________________ BOOK (bulk deal): One Less God Than You: How to Answer the Slogans, Cliches, and Fallacies that Atheists Use to Challenge Your Faith by John DeRosa BOOK (Amazon): One Less God Than You by John DeRosa SUPPORT: Patreon page SUPPORT: One-time donations ___________________ I participate in the Amazon Services LLC Associates Program, an affiliate advertising program that provides a means to earn fees by linking to Amazon.com and affiliated sites.
A new MP3 sermon from Alpha and Omega Ministries is now available on SermonAudio with the following details: Title: John 3:13, Turretin, Pop Thomists Subtitle: The Dividing Line 2022 Speaker: Dr. James White Broadcaster: Alpha and Omega Ministries Event: Podcast Date: 10/18/2022 Length: 85 min.
Did about 90 minutes today on a variety of topics but with a bit of a connected theme, digging into the text of John 3-13 as well as looking at Turretin's discussion of the two natures of Christ. Finished up looking at the amazing behavior of folks on line in response to a new theological journal.
Did about 90 minutes today on a variety of topics but with a bit of a connected theme, digging into the text of John 3-13 as well as looking at Turretin's discussion of the two natures of Christ. Finished up looking at the amazing behavior of folks on line in response to a new theological journal.
This week, Ashley and Zac are joined by Father Thomas Joseph White, O.P., of the all-Dominican bluegrass group, The Hillbilly Thomists. They discuss what the Order of Preachers could teach the wider church about preaching, liturgically appropriate music as well as The Hillbilly Thomists new album, Holy Ghost Power. During Signs of the Times, America's national correspondent, Michael O'Loughlin, discusses a shakeup at the Newman Center at The Ohio State University. Links from the Show: Holy Ghost Power (Spotify) Who owns the Newman Center? Shake-up at Ohio State highlights the tension between students and older parishioners Pope Francis: The devil knows the passwords to our heart. We must know them too. What's on tap? High Screamer: 2 oz. bourbon, 1 oz. Cointreau, 0.5 oz simple syrup, 1/2 of a lime, juiced. Best served on ice. Learn more about your ad choices. Visit megaphone.fm/adchoices
What do bourbon, bluegrass, and the Bible have in common? Just ask the Billboard charting Hillbilly Thomists, a group of Catholic Dominican Friars, clad in white tunics and rosaries—playing bluegrass music. Their name, Hillbilly Thomists, is indebted to the Catholic Southern Gothic writer Flannery O'Connor whose mixture of morbidity and grace show up in their songs. We assembled at the Soultrain Sound Studio in Nashville, TN to hear about their vocation, what life is like on the road as occasionally touring musicians, and their many songs including one entitled “Bourbon, Bluegrass and the Bible”. See omnystudio.com/listener for privacy information.
In this episode, I speak with my friends, Fr. Thomas Joseph White, OP and Fr. Jonah Teller, OP about the relationship between art, truth, and beauty, sacred and profane music, how music might be integral to religious life, and whether the banjo is beautiful. Long time listeners will remember Thomas Joseph from our very first episode on Flannery O'Connor, where we discuss what she meant by calling herself a "Hillbilly Thomist;" and since I consider myself something of a Hillbilly Thomist myself, I thought it would be fun to start off season five with a lighthearted conversation with two members of my favorite folk and bluegrass band, The Hillbilly Thomists. Fr. Thomas Joseph White is the Rector Magnificus of the Pontifical University of St. Thomas (Angelicum) in Rome. He is the author of various books and articles including Wisdom in the Face of Modernity: A Study in Thomistic Natural Theology (Sapientia Press, 2011), The Incarnate Lord, A Thomistic Study in Christology (The Catholic University of America Press, 2015) Exodus (Brazos Press, 2016), The Light of Christ: An Introduction to Catholicism (Catholic University Press, 2017), and The Trinity: On the Nature and Mystery of the One God (Catholic University Press, 2022). He is co-editor of the journal Nova et Vetera, a Distinguished Scholar of the McDonald Agape Foundation, and a member of the Pontifical Academy of St. Thomas Aquinas. Fr. Jonah Teller, O.P., is a friar of the Dominican Province of Saint Joseph. He holds a licentiate in sacred theology from the Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies in Washington, D.C. At present, he lives in D.C. and works as Coordinator for Campus Outreach at the Thomistic Institute, an organization that exists to promote Catholic truth in our contemporary world by strengthening the intellectual formation of Christians at universities, in the Church, and in the wider public square. He is also the third-best guitarist in The Hillbilly Thomists.
In this episode, I speak with my friends, Fr. Thomas Joseph White, OP and Fr. Jonah Teller, OP about the relationship between art, truth, and beauty, sacred and profane music, how music might be integral to religious life, and whether the banjo is beautiful. Long time listeners will remember Thomas Joseph from our very first episode on Flannery O'Connor, where we discuss what she meant by calling herself a "Hillbilly Thomist;" and since I consider myself something of a Hillbilly Thomist myself, I thought it would be fun to start off season five with a lighthearted conversation with two members of my favorite folk and bluegrass band, The Hillbilly Thomists. Fr. Thomas Joseph White is the Rector Magnificus of the Pontifical University of St. Thomas (Angelicum) in Rome. He is the author of various books and articles including Wisdom in the Face of Modernity: A Study in Thomistic Natural Theology (Sapientia Press, 2011), The Incarnate Lord, A Thomistic Study in Christology (The Catholic University of America Press, 2015) Exodus (Brazos Press, 2016), The Light of Christ: An Introduction to Catholicism (Catholic University Press, 2017), and The Trinity: On the Nature and Mystery of the One God (Catholic University Press, 2022). He is co-editor of the journal Nova et Vetera, a Distinguished Scholar of the McDonald Agape Foundation, and a member of the Pontifical Academy of St. Thomas Aquinas. Fr. Jonah Teller, O.P., is a friar of the Dominican Province of Saint Joseph. He holds a licentiate in sacred theology from the Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies in Washington, D.C. At present, he lives in D.C. and works as Coordinator for Campus Outreach at the Thomistic Institute, an organization that exists to promote Catholic truth in our contemporary world by strengthening the intellectual formation of Christians at universities, in the Church, and in the wider public square. He is also the third-best guitarist in The Hillbilly Thomists
Alex & Mike revisit the status of games as art. Recent conversations on the subject have evoked Ebert, who answered in the negative, citing a lack of worthwhile subject matter comparable to great works of other mediums & of authorial control resulting from player freedom. Meanwhile others have said video games are a “synthesis” of all the fine arts, as though a methodology, skillset or choice of expressive matter settled the question. We opine both are wrong & for the same reason: each describes only [a facet of] the matter of potential video game art and of art generally, failing to specify its essence formal element. Listen (or read on) for i) an explanation of art according to Maritain's Art & Scholasticism [in the tradition of Aristotle, Aquinas & the Thomists]; ii) to learn why, according to this definition, video games are the most advanced phase of artistic representation.
In this episode of Author to Author, Kiki Latimer interviews Frank Calneggia on his book Assertions and Refutations: An Assessment of Dr Tracey Rowland's Natural Law: From Neo Thomism to Nuptial Mysticism (July 8, 2022) This book unties the philosophical knot of Dr Tracey Rowland's assertions concerning the natural moral law, Faith and reason, nature and grace. To lay bare every bend and twist of this knot and refute Dr Rowland's assertions, Frank Calneggia has quoted extensively from two Vatican Councils; Pope Benedict XVI and seven of his predecessors; St Thomas Aquinas; and a number of the very best twentieth century Thomists.https://enroutebooksandmedia.com/assertions-and-refutations/
What was the nature/grace debate of the 20th century? What is an obediential potency? What objections were leveled against the Thomist position and how do Thomists respond? Dr. Aaron Henderson joins us to discuss these topics. Support the show on Patreon to help keep the podcast going with more quality content: www.classicaltheism.com/support
A lecture with Q&A by Davenant Hall Teaching Fellow, Dr. Michael J. Lynch entitled "Calvinism and Thomism: Friends or Foes? An Early Modern Consensus on Predestination, Reprobation, and Free Choice." Roman Catholic and Reformed theologians alike have assumed and even argued that one of the differences demarcating these two traditions concerns the hotly debated doctrines of predestination and free choice. Predestination, with its focus on the inscrutable grace of God, is often associated with a stern and austere John Calvin. Free choice, on the other hand, is associated with his Roman Catholic opponents indebted to Thomas Aquinas, emphasizing whenever possible the necessity of man's exercise of his will. Yet, what if early modern Calvinists talked like Thomists and early modern Thomists talked like Calvinists? In this lecture, Dr. Lynch demonstrates that early modern Catholics and Protestants were not only asking all the same basic questions related to predestination and free choice but that the Reformed and a large swath of Roman Catholics fundamentally answered those questions in the same way. Among both groups, there is remarkable theological uniformity regarding predestination, reprobation, and divine concursus with human actions. Indeed the very problems and diversity that arose from some of the more complicated issues related to divine sovereignty and human responsibility permeate both traditions as well. Our speaker will sketch both this unity and diversity.
A new MP3 sermon from Alpha and Omega Ministries is now available on SermonAudio with the following details: Title: Reformed Thomists? Subtitle: The Dividing Line 2022 Speaker: Dr. James White Broadcaster: Alpha and Omega Ministries Event: Podcast Date: 3/1/2022 Length: 63 min.
Should evangelicals really agree with about 88- of Thomas Aquinas' Summa- Well, that is what was claimed in a recent article in the Master's Seminary Journal, so today we tackled that subject, hopefully in a respectful and brotherly fashion. I had intended to get to the Hess-Pallmann pseudo-review, but will have to hold that off till the next program. I should have realized this topic would take too long- But, hopefully, a lot to think about today.
This lecture was given on November 15, 2021 at Oxford University. For more information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker: Dr. George Corbett is a Senior Lecturer in Theology and the Arts at the University of St Andrews. Previously, he held positions as Junior Research Fellow in Philosophy, Trinity College, and affiliated lecturer in Italian, University of Cambridge, where he also taught English literature and theology. He received his BA (double first), MPhil (distinction), and PhD (AHRC-funded) from the University of Cambridge. He has also studied in Pisa (as an Erasmus-Socrates exchange scholar at La Scuola Normale Superiore), Rome (Institutum Pontificium Alterioris Latinitatis), and Montella (Vivarium Novum). Dr. Corbett directs CEPHAS (a Thomistic Centre for Philosophy and Scholastic Theology), TheoArtistry (a project linking up theologians and artists), and is leading on a new collaborative MLitt in Sacred Music. 892718
Does Aquinas hold that God is merciful? How can we say that the God of classical theism is merciful when he is immutable and timeless? What is the distinction made by Thomists between simple perfections and mixed perfections? Can we actually think of God as "most passionate" and what does this mean? Ryan Hurd rejoins the show to discuss these topics and more. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa www.classicaltheism.com/support Support the show: Check out my book One Less God Than You: How to Answer the Slogans, Cliches, and Fallacies that Atheists Use to Challenge Your Faith >> www.classicaltheism.com/newbook Support on Patreon to help keep the podcast going and to allow me to produce even more quality content: www.classicaltheism.com/support
In this episode of The Open Door, panelists Jim Hanink, Mario Ramos-Reyes, and Christopher Zehnder discuss A Manifesto of the New Traditionalism. It's unique! Written from a Catholic Worker perspective, the Manifesto presents an integrated, dynamic for the redirection of the Catholic Church. Our welcome and returning guest is Larry S. Chapp. With Sean Domencic (another guest of ours) and Marc Barnes, he authored this statement of dynamic orthodoxy. Dr. Chapp currently owns and manages, with his wife Carrie, the Dorothy Day Catholic Worker Farm in Harveys Lake, Pennsylvania. He is the author of Scientific Naturalism and its Challenge to the Christian Faith (T & T Clark, 2011). Among the questions we'll ask are the following. Please feel free to suggest your own! “Traditionalism” is, for many, either a battle cry or a bête noir. How did you come to organize your manifesto around this controversial theme?On your view, what are the characteristics of a wrong-headed traditionalism?Were Dorothy Day and Peter Maurin traditionalists? Was Jacques Maritain?With regard to Vatican II, you reject “the rupturists on both the right and the left.” Can you give us examples of each?You also criticize both the progressive and conservative forms of bourgeois individualism. Who, in an American context, are the bourgeoisie?What is the ressourcement of Catholicism which you praise? Who have been its leaders?Could you identify some of “the new pagan religions” of our era? What gives rise to them?Is it fair to say that you are Thomists?Could you explain what you mean by “the Theology of the Common Good” and its relation to personalism? What is the link, in your view, between natural law and the preferential option for the poor?You contend that “The necessary Liturgical Renewal was begun, betrayed, and left unaccomplished.” How, then, should we proceed at this point?How has your Manifesto been received?
This lecture was given on December 3rd, 2021 at the Center for Thomistic Studies, at the University of St. Thomas in Houston, Texas. About the Speaker | Fr. Robert Gahl is an Associate Professor of Ethics at the Pontifical University of the Holy Cross (Santa Croce). He is also the Vice Director of the Markets, Culture, and Ethics (MCE) Research Centre, founding Vice Chair of the Program of Church Management, and a Research Affiliate at Harvard's Human Flourishing Program. He completed his bachelor's degree in chemical engineering at Washington University in St. Louis. After completing his Licentiate in philosophy at the University of Navarre (Pamplona, Spain, 1989) and his doctorate in Rome at the Pontifical University of the Holy Cross (1991), he did postdoctoral research at the University of Notre Dame (1993). He was ordained to the diaconate by Blessed Alvaro del Portillo and to the priesthood by St. John Paul II (1992). He speaks here on whether or not Thomists ought to use the word, “gender.” About the Center for Thomistic Studies | The Center for Thomistic Studies, located at the University of St. Thomas in Houston, TX, is the only graduate program in the United States uniquely dedicated to the thought of St. Thomas Aquinas. Find out more about the Center at our website: stthom.edu/CTS. For news and updates about future events, like our Facebook page: facebook.com/thomisticstudies Producer: Jake Whalen Announcer: Jake Whalen Intro and outro music: Clare Jensen, "Cello Suite No. 1: Prelude" by J.S. Bach. Speaker bio adapted from the leadership page of the Global Institute of Church Management website, www.gicm.org/leadership
What do Thomists think about issues in philosophy of mind? What is dualism? What is hylomorphism? Why think Thomistic hylomorphic dualism is true? How would a Thomistic dualist explain the interaction problem? How should a Thomistic dualist think about intentional action? Dr. Jeremy Bells joins us to discuss these topics and more. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa www.classicaltheism.com/support Check out my book One Less God Than You: How to Answer the Slogans, Cliches, and Fallacies that Atheists Use to Challenge Your Faith >> www.classicaltheism.com/newbook
St. Thomas Aquinas's influence on Catholic theology was tremendous. So much so, that those who are formed in his philosophy and theology are called Thomists. In the 20th century, Fr. Reginald Garrigou-LaGrange was perhaps the most well known Thomistic theologian. In the appendix of Fr. Calloway's Consecration to St. Joseph book, an excerpt from LaGrange can be found. This week on a #CupofStJoe, Fr. Edward Looney speaks with Dr. Taylor O'Neil about LaGrange, St. Joseph's Predestination, his silence, and so much more.
What were the problems with the doctrine of analogy that others raised after Aquinas? How did different Thomistics respond to these problems? How might Thomists respond to professor Thomas Williams' challenge that analogy reduces to univocity or unintelligibility? Dr. Domenic D'Ettore joins me to discuss these topics and more as we look at his book Analogy After Aquinas. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa www.classicaltheism.com/support To further support the show, check out my book One Less God Than You: How to Answer the Slogans, Cliches, and Fallacies that Atheists Use to Challenge Your Faith >> www.classicaltheism.com/newbook
ID biologist Michael Behe continues fielding tough questions from philosophers Pat Flynn and Jim Madden. Here in Part 3 of 3, Behe responds to the claim that some designs in biology are bad designs and to criticisms leveled at ID from some Thomists. Also in the mix, the issue of academic pressure to distance oneself […]
On this ID the Future, ID biologist Michael Behe continues fielding tough questions from philosophers Pat Flynn and Jim Madden. Here in Part 3 of 3, Behe responds to the claim that some designs in biology are bad designs and to criticisms leveled at ID from some Thomists. Also in the mix, the issue of academic pressure to distance oneself from ID, even before those involved understand what the theory of intelligent design actually is. Madden also asks Behe what reforms he’d pursue if he suddenly found himself in charge of the National Academy of Sciences. Tune in to hear Behe's response, and much more. This three-part series is borrowed, with permission, from Flynn's podcast, which can be found on his Read More › Source
On today's ID the Future, Return of the God Hypothesis author Stephen C. Meyer sits down with podcaster and philosopher Pat Flynn to discuss Meyer's new book. Flynn notes that some contemporary followers of the great medieval Catholic philosopher Thomas Aquinas argue that the theory of intelligent design is incompatible with Thomism. In response Meyer, a philosopher of science and the director of Discovery Institute's Center for Science and Culture, points out that some Thomists are fully on board with ID, and he offers reasons why he sees ID as fully compatible with Thomistic philosophy. Flynn and Meyer then move into a discussion of Meyer's new book with a particular focus on the sections exploring the beginning of the universe Read More › Source
What did Fr. Garrigou mean by saying perfections are "formally and eminently" in God? What other distinctions do Thomists typically make when discussing the divine nature? How would Fr. Garrigou defend the principle of finality against a Humean skeptic? Dr. Matthew Minerd joins the show to discuss several essays written by Fr. Garrigou-Lagrange. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa www.classicaltheism.com/support
What are some different readings of the Third Way? How can the Third Way still be defended? How can we respond to common objections against the Third Way? What did various Thomists think of the argument? Where does the De Ente reasoning come in? Karlo Broussard joins us to discuss these questions and more. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa www.classicaltheism.com/support
First hour: news, saint of the day, Gospel of the Day, Today we have the Hillbilly Thomist on air to discuss their new Album "Living for the Other Side" Second Hour: breaking news, saint of the day, Gospel, Plus New Round of the Catholic trivia game show Fear and Trembling!!!
Watch on YouTube: https://youtu.be/4Uv7MvEHixg The Hillbilly Thomists, a bluegrass group entirely composed of Dominican friars, have just released their second album, Living for the Other Side. Percussionist Fr. Joseph Hagan, who happens to be a priest at Thomas's parish, joins the show to talk about the new album, the connections between bluegrass and the Apocalypse, and music as an expression of the Dominican mission of preaching. All songs used with permission. Links https://www.hillbillythomists.com/ Music video, "Our Help Is in the Name of the Lord" https://www.youtube.com/watch?v=CKDG9DF7mhA This podcast is a production of CatholicCulture.org. If you like the show, please consider supporting us! http://catholicculture.org/donate/audio
Meet Rev. Justin Bolger, O.P. and Rev. Peter Gautsch, O.P. — friars, chaplains, bluegrass artists. They're members of the Hillbilly Thomists, a bluegrass band of Dominican friars that just dropped its second album on the feast of St. Thomas Aquinas. Hear from Father Justin and Father Peter, learn about bluegrass history, and listen to selections from the new album, “Living For the Other Side,” in this special, musical episode of Providence College Podcast. Pairs well with bourbon.To buy or stream “Living For the Other Side,” visit the Hillbilly Thomists' website.Subscribe to the Providence College Podcast on Apple Podcasts, Spotify, Stitcher, Google Play, and YouTube. Visit Providence College on Facebook, Twitter, Instagram, YouTube, Snapchat, and LinkedIn.
Join Professor of Political Science Robert Kraynak as he shares insight into his latest research about Thomas Aquinas's idea of natural law (a higher moral law for politics) and its development by later Thomists (dubbed neo-Thomists), in this all new special episode of 13.
Episode 068: The Hillbilly Thomists, Vol. II In this episode Fr. Jacob Bertrand Janczyk and Fr. Patrick Briscoe are joined by members of The Hillbilly Thomists, Fr. Thomas Joseph White, Fr. Justin Bolger, and Fr. Jonah Teller to discuss and listen to some of their new album set to release in early 2021.
Episode 068: The Hillbilly Thomists, Vol. II In this episode Fr. Jacob Bertrand Janczyk and Fr. Patrick Briscoe are joined by members of The Hillbilly Thomists, Fr. Thomas Joseph White, Fr. Justin Bolger, and Fr. Jonah Teller to discuss and listen to some of their new album set to release in early 2021.
0:40- Logos 1:27- St John uses logos at beginning of gospel 2:46- Orthodox have a different understanding of logos; protestants limit the word logos by ignoring the greek philosophy 3:37- logos is an all encompassing term 6:45- we must have a moral citizenry based on logos too make sound judgment 9:16- oligarchs love homosexuality because they’re easy to manage which is the gist of his book Libido Dominandi 11:34- prudence is knowing reality and acting on it 11:57- Christ gives us supernatural grace to solve our problem of being stuck in all our sins 12:58- God created the Church so your life can be congruent with logos 16:45- Okham influenced Germany which influenced Luther who hated reason. 17:23- Protestantism was based on Luthers own inability to control his passions, which had a devastating effect on the Catholic understanding of faith and reason 19:04- science was on the rise and people thought we need to talk about science and the real world instead of splitting hairs with theology. 20:30- late scholastics abused Thomism, like Occam with nominalism and then there was a rekindling with Suarez and then forgotten in French Revolution. Leo XIII brought it back with vengeance in Aeterni Patris. He made it the official philosophy of the Church. 21:56- reaction against Thomism because it can be too abstract with categories and not contextualized and practical 23:32- Modernism inspired Vatican II because history wasn’t being taken seriously by Thomists 24:59- 3 Thomisms by the 1950s fighting against each other and they were defeated in battle at Notre Dame. 26:29- McMullen became chairman at ND philosophy department wrecking Thomism 27:54- Accepting or Rejecting Jesus 28:13- The Revolutionary Spirit 38:49- Louis Newman's book about rebellions against the Catholic Church 50:26- Universities are a disaster especially for history, philosophy, and psychology. You cannot get this kind of information anywhere about history. 53:22- Christopher Dawson was his model using big picture meta-histories
Although beings different from God are actually contingent with respect to their factual existence, nevertheless, they are not with respect to their possible existence. Hence, those entities which are called contingent with respect to their factual existence are necessary with respect to their possible existence – for instance, although "There exists a man" is contingent, nevertheless "It is possible that he exists" is necessary, because his existence does not include any contradiction. Therefore, "Something – different from God – is possible" is necessary, because being is divided into the contingent and the necessary. Just as necessity belongs to a necessary being in virtue of its condition or its quiddity, so possibility belongs to a possible being in virtue of its quiddity. If the first argument is alternatively qualified with the notion of ontological possibility, then we have necessary propositions as follows: It is possible that there is something different from God – it is not of itself (because then it would not be the case that it were possible), nor from nothing. Therefore, it is possible that it is from something else. Either it is possible that the other agent acts by virtue of itself – and not by virtue of something else, not being from something else – or it is not possible. If so, then it is possible that there is a first agent, and if it [is] possible that it exists, then it exists, just as we have proved before. If not and if there is no infinite regress, then the argument at once comes to a standstill. More can and should be said about this fascinating argument, but we leave it to the reader to search out more of the argument themselves in earnest interest, thankfully to you for listening to this the metaphysical Illuminationism podcast on Anchor FM Illuminationism. Illuminationism, Scotus argued against the version of illuminationism that had been defended earlier in the century by Henry of Ghent. In his Ordinatio (I.3. he argued against the sceptical consequences that Henry claimed would follow from abandoning divine illumination. Scotus argued that if our thinking were fallible in the way Henry had believed, such illumination could not, even in principle, ensure "certain and pure knowledge." When one of those that come together is incompatible with certainty, then certainty cannot be achieved. For just as from one premise that is necessary and one that is contingent nothing follows but a contingent conclusion, so from something certain and something uncertain, coming together in some cognition, no cognition that is certain follows (Ordinatio I.3. Immaculate Conception Perhaps the most influential point of Duns Scotus's theology was his defense of the Immaculate Conception of Mary (i.e., that Mary herself was conceived without sin). At the time, there was a great deal of argument about the subject. The general opinion was that it was appropriately deferential to the Mother of God, but it could not be seen how to resolve the problem that only with Christ's death would the stain of original sin be removed. The great philosophers and theologians of the West were divided on the subject (indeed, it appears that even Thomas Aquinas sided with those who denied the doctrine, though some Thomists dispute this). The feast day had existed in the East (though in the East, the feast is just of the Conception of Mary) since the seventh century and had been introduced in several dioceses in the West as well, even though the philosophical basis was lacking. Citing Anselm of Canterbury's principle, "potuit, decuit, ergo fecit" (He [i.e., God] could do it, it was appropriate, therefore He did it), Duns Scotus devised many things. But not the metaphysical theater Anchor FM Podcast
Today we look at what Aquinas had to say on the line from the creed, "I believe in God, the Father Almighty, Creator of heaven and earth." We also take a look at a section of the Summa in which Thomas gives three arguments against the belief in many gods. Please support Pints With Aquinas here to join an amazing community of drinking Thomists and to get cool gifts in return --> https://www.patreon.com/mattfradd
Should Catholics believe in Predestination? What are the competing views? Why did several 20th century Thomists seek to update the traditional Thomistic doctrine on the subject? How does Banezianism differ from Calvinism? Dr. Taylor Patrick O'Neill joins us to discuss these questions. He draws from his new, detailed book on the subject: Grace, Predestination, and the Permission of Sin: A Thomistic Analysis. The Classical Theism Podcast aims to defend Catholic Christian ideas in conversation. With the help of various guests, I defend three pillars of the Catholic Christian worldview: (1) the God of classical theism exists, (2) Jesus is our Messiah and Lord, and (3) He founded the Catholic Church. We place a strong emphasis on the first pillar, defending classical theism, drawing upon the work of Thomistic philosopher Dr. Edward Feser and many others. John DeRosa www.classicaltheism.com/support
#thomasaquinas #philosophy #debate The Val show is on hold since today is a perfect day to contrast the Thomistic view of analogia and actus Purus to the Logos/Logoi doctrine of St Maximos as well as exploring why we don't do "natural theology" in Orthodoxy, as Fr Staniloae explains in his masterful Orthodox Dogmatics Vol. 1. We will go through the Summa section by section, as well as looking at the Scotist irrelevance and contrast this with the Orthodox dogma as laid down in the 6th council. Contrary to the Thomists, who have now become a gaggle of outright liars, we will see that the usage of Aristotle between east and west differs. St. Maximos and St. John of Damascus were using Aristotle differently, as Bradshaw demonstrated in his Aristotle East and West. How does this alter one's theology? Apologetics? What about transcendental arguments?
This week The Open Door welcomes our friend Prof. Peter Redpath. Joining him will be Prof. Curtis Hancock. He is Coordinator of the Concentration in the History of Philosophy at Holy Apostles College & Seminary, Cromwell, Connecticut and taught for 32 years at Rockhurst Jesuit University, Kansas City, Missouri. For over a decade he taught for “Great Books Discussions,” an on-line homeschooling program.We'll mostly talk about metaphysics, but politics will be waiting in the wings.Our questions will include the following.1. Just what is metaphysics about?2. We're only parts of reality, so how can we understand the whole of it?3. Can we understand anything that reaches beyond our sense experiences?4. How can we know anything other than what we find in our own consciousness?5. Why do Thomists distinguish between essence and existence?6. What is existential Thomism?7. How can political engagement raise metaphysical questions? What are some examples of the interaction of politics and metaphysics?8. The American Solidarity Party emphasizes solidarity (!), subsidiarity, and economic democracy. In doing so, what sort of metaphysics comes into play?Our weekly podcast will be available within a day or two after our discussion.Why not give us a hearing!
Several channels and commenters have offered opposition of late and I will be responding in a lengthy stream to all of them at once (mainly Rocking Mr E as starting point), since all heresies are rooted in confusion over nature, person, will, essence and action in man and in God. "The root of all heresies is the failure to distinguish nature and Person." -St. John of Damascus. Arianism is refuted firstly from Scripture, but we must stress to the new Arian who also want sola scriptura to be true, that it's nonsense. We also want to understand against the Latin scholastics, Thomists, and advocates of RCism the terms and usages of the council fathers aren't optional and they aren't based on pagan philosophical usage, but were transformed and given a biblical meaning. Litecoin address:LeSvspC7zs3ZzqQ2SyA4GVVMpGmHNVdQuiBitcoin wallet:1J9oSQgcjpx9z1x7i7mcvDQyntE34JPyrR
Several channels and commenters have offered opposition of late and I will be responding in a lengthy stream to all of them at once (mainly Rocking Mr E as starting point), since all heresies are rooted in confusion over nature, person, will, essence and action in man and in God. "The root of all heresies is the failure to distinguish nature and Person." -St. John of Damascus. Arianism is refuted firstly from Scripture, but we must stress to the new Arian who also want sola scriptura to be true, that it's nonsense. We also want to understand against the Latin scholastics, Thomists, and advocates of RCism the terms and usages of the council fathers aren't optional and they aren't based on pagan philosophical usage, but were transformed and given a biblical meaning. Litecoin address:LeSvspC7zs3ZzqQ2SyA4GVVMpGmHNVdQuiBitcoin wallet:1J9oSQgcjpx9z1x7i7mcvDQyntE34JPyrR
An unexpected light hearted debate with the Catholics and Thomists at the DB and Joe the Boomer. We also discuss paganism.
Sup, Thomists! Please support me on Patreon here (Thanks!): https://www.patreon.com/mattfradd If you HATE Patreon, support me directly here (seriously, thank you!): https://pintswithaquinas.com/donate/ --- VOTE on a new Matt Fradd Show set here: https://www.patreon.com/posts/new-matt-fradd-25131402 --- Learn about the Thomistic Institute here: https://thomisticinstitute.org/ --- Today Fr. Dominic and I take a look primarily at ST. III, Q. 9, A. 1.: Whether Christ had any knowledge besides the Divine? Objection 1. It would seem that in Christ there was no knowledge except the Divine. For knowledge is necessary that things may be known thereby. But by His Divine knowledge Christ knew all things. Therefore any other knowledge would have been superfluous in Him. Objection 2. Further, the lesser light is dimmed by the greater. But all created knowledge in comparison with the uncreated knowledge of God is as the lesser to the greater light. Therefore there shone in Christ no other knowledge except the Divine. Objection 3. Further, the union of the human nature with the Divine took place in the Person, as is clear from III:2:2. Now, according to some there is in Christ a certain "knowledge of the union," whereby Christ knew what belongs to the mystery of Incarnation more fully than anyone else. Hence, since the personal union contains two natures, it would seem that there are not two knowledges in Christ, but one only, pertaining to both natures. On the contrary, Ambrose says (De Incarnat. vii): "God assumed the perfection of human nature in the flesh; He took upon Himself the sense of man, but not the swollen sense of the flesh." But created knowledge pertains to the sense of man. Therefore in Christ there was created knowledge. I answer that, As said above (Article 5), the Son of God assumed an entire human nature, i.e. not only a body, but also a soul, and not only a sensitive, but also a rational soul. And therefore it behooved Him to have created knowledge, for three reasons. First, on account of the soul's perfection. For the soul, considered in itself, is in potentiality to knowing intelligible things. since it is like "a tablet on which nothing is written," and yet it may be written upon through the possible intellect, whereby it may become all things, as is said De Anima iii, 18. Now what is in potentiality is imperfect unless reduced to act. But it was fitting that the Son of God should assume, not an imperfect, but a perfect human nature, since the whole human race was to be brought back to perfection by its means. Hence it behooved the soul of Christ to be perfected by a knowledge, which would be its proper perfection. And therefore it was necessary that there should be another knowledge in Christ besides the Divine knowledge, otherwise the soul of Christ would have been more imperfect than the souls of the rest of men. Secondly, because, since everything is on account of its operation, as stated De Coel. ii, 17, Christ would have had an intellective soul to no purpose if He had not understood by it; and this pertains to created knowledge. Thirdly, because some created knowledge pertains to the nature of the human soul, viz. that whereby we naturally know first principles; since we are here taking knowledge for any cognition of the human intellect. Now nothing natural was wanting to Christ, since He took the whole human nature, as stated above (Article 5). And hence the Sixth Council [Third Council of Constantinople, Act. 4] condemned the opinion of those who denied that in Christ there are two knowledges or wisdoms. Reply to Objection 1. Christ knew all things with the Divine knowledge by an uncreated operation which is the very Essence of God; since God's understanding is His substance, as the Philosopher proves (Metaph. xii, text. 39). Hence this act could not belong to the human soul of Christ, seeing that it belongs to another nature. Therefore, if there had been no other knowledge in the soul of Christ, it would have known nothing; and thus it would have been assumed to no purpose, since everything is on account of its operation. Reply to Objection 2. If the two lights are supposed to be in the same order, the lesser is dimmed by the greater, as the light of the sun dims the light of a candle, both being in the class of illuminants. But if we suppose two lights, one of which is in the class of illuminants and the other in the class of illuminated, the lesser light is not dimmed by the greater, but rather is strengthened, as the light of the air by the light of the sun. And in this manner the light of knowledge is not dimmed, but rather is heightened in the soul of Christ by the light of the Divine knowledge, which is "the true light which enlighteneth every man that cometh into this world," as is written John 1:9. Reply to Objection 3. On the part of what are united we hold there is a knowledge in Christ, both as to His Divine and as to His human nature; so that, by reason of the union whereby there is one hypostasis of God and man, the things of God are attributed to man, and the things of man are attributed to God, as was said above (III:3:1 and III:3:6). But on the part of the union itself we cannot admit any knowledge in Christ. For this union is in personal being, and knowledge belongs to person only by reason of a nature.
To celebrate the feast of Thomas Aquinas we’re doing two really cool things. First, we’re giving away this FREE audio book, Aeterni Patris: On the Restoration of Christian Philosophy, an encyclical by Pope Leo XIII in 1879. The aim of the encyclical was to advance the revival of Scholastic philosophy (i.e. Thomas Aquinas). Click here to get it! (It’ll only be available to non-patrons for today only). Secondly, we’re selling really really cool Aquinas merch that is bound to get you into many awesome conversations about the angelic doctor. Every sale goes to support the word of Pints With Aquinas. Get your hoodie, tee, mug, baby onesie, here! see the rest here
Sup, Thomists, Please consider supporting PWA on Patreon: Patreon.com/pwa Here's Thomas' text for this week: There are four reasons why Christ together with His soul descended to the underworld. First, He wished to take upon Himself the entire punishment for our sin, and thus atone for its entire guilt. The punishment for the sin of man was not alone death of the body, but there was also a punishment of the soul, since the soul had its share in sin; and it was punished by being deprived of the beatific vision; and as yet no atonement had been offered whereby this punishment would be taken away. Therefore, before the coming of Christ all men, even the holy fathers after their death, descended into the underworld. Accordingly in order to take upon Himself most perfectly the punishment due to sinners, Christ not only suffered death, but also His soul descended to the underworld. He, however, descended for a different cause than did the fathers; for they did so out of necessity and were of necessity taken there and detained, but Christ descended there of His own power and free will: “I am counted among them that go down to the pit; I am become as a man without help, free among the dead” [Ps 87:5–Vulgate]. The others were there as captives, but Christ was freely there. The second reason is that He might perfectly deliver all His friends. Christ had His friends both in the world and in the underworld. The former were His friends in that they possessed charity; and the latter were they who departed this life with charity and faith in the future Redeemer, such as Abraham, Isaac, Jacob, Moses, David, and other just and good men. Therefore, since Christ had dwelt among His friends in this world and had delivered them by His death, so He wished to visit His friends who were detained in the underworld and deliver them also: “I will penetrate all the lower parts of the earth, and will behold all that hope in the Lord” [Sir 24:45]. The third reason is that He would completely triumph over the devil. Now, a person is perfectly vanquished when he is not only overcome in conflict, but also when the assault is carried into his very home, and the seat of his kingdom is taken away from him. Thus Christ triumphed over the devil, and on the Cross He completely vanquished him: “Now is the judgment of this world; now shall the prince of this world (that is, the devil) be cast out” [Jn 12:31]. To make this triumph complete, Christ wished to deprive the devil of the seat of his kingdom and to imprison him in his own house—which is the underworld. Christ, therefore, descended there, and despoiled the devil of everything and bound him, taking away his prey: “And despoiling the principalities and powers, He hath exposed them confidently in open show, triumphing over them in Himself” [Col 2:15]. Likewise, Christ who had received the power and possession of heaven and earth, desired too the possession of the underworld, as says the Apostle: “That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth” [Phil 2:10]. “In My name they shall cast out devils” [Mk 16:17]. The fourth and final reason is that Christ might free the just who were in the underworld. For as Christ wished to suffer death to deliver the living from death, so also He would descend into the underworld to deliver those who were there: “You also by the blood of your testament, sent forth your prisoners out of the pit where there is no water” [Zech 9:11]. And again: “O death, I will be your death; O hell, I will be your bite” [Hosea 13:14]. Although Christ wholly overcame death, yet not so completely did He destroy the underworld, but, as it were, He bit it. He did not free all from the underworld, but those only who were without mortal sin. He likewise liberated those without original sin, from which they, as individuals, were freed by circumcision; or before [the institution of]. circumcision, they who had been saved through their parents’ faith (which refers to those who died before having the use of reason); or by the sacrifices, and by their faith in the future coming of Christ (which refers to adults)”. The reason they were there in the underworld is original sin which they had contracted from Adam, and from which as members of the human race they could not be delivered except by Christ. Therefore, Christ left there those who had descended there with mortal sin, and the non-circumcised children. Thus, it is seen that Christ descended into the underworld, and for what reasons. Now we may gather four considerations from this for our own instruction.
To read more, go to: http://madphilosopher.xyz/category/mad-theologian and http://amzn.to/2kdvV1T Head on over to Patreon and support us directly: patreon.com/madphilosopher The Soundcloud page is brought to you by Anarchist Lexicon, to learn more, go to: www.AnarchistLexicon.com And Tom Woods' Liberty Classroom. Use this link to support this project: http://www.libertyclassroom.com/dap/a/?a=10477 Find more ways to help us out and get cool merch at: http://madphilosopher.xyz/category/support-this-site/ Bitcoin Donations greatly appreciated: 171eB18Yg39JpkLrrL8Wji5kj1ATGoyPay Special thanks to DRFrozenfire for helping to create awesome music. https://soundcloud.com/drfrozenfire/blood-of-the-martyrs
Cass interviews Angela Pancella, a Roman Catholic woman who approached him about her engagement with atheist/theist conversations. To her credit, she attended a Free Inquiry meet up in Cincinnati just to better understand what it’s like to be an atheist in Christian hegemonic culture. Angela is a Thomist, which means her theology is largely informed by Thomas Aquinas. If you’re going to hold to a form of Catholicism or theism in general, Thomism is not a bad approach. His attempt to be honest in his theological formation in view of emerging science and philosophy was genuine. He believed that truth is to be accepted no matter where it is found. Thomists argue that faith and reason need not be mutually exclusive. Aquinas was a realist and endorsed much of Aristotle’s philosophies and neoplatonism which purport an ineffable, non-being One (with a capital “O”) as the source and unification of all things. Angela is a community developer and organizer through Woven Oak Initiatives--a non-profit organization based in Norwood, Ohio that provides a home for small programs focused on education and mentorship. It also serves as a connector in the community, providing opportunities for dialogue, service and relationship-building. Angela has two books published on Amazon. She is also a U2 enthusiast and is generally interested in finding liturgy in secular pop culture. Bob was out of town for this taping, but he returns at the end for some commentary. We taped this episode on May 28th, 2016. If you’re liking our show, please subscribe to it, give it 5 stars, and/or leave a review on iTunes, Stitcher, or wherever you listen to podcasts. Also, you can support us monetarily through our Patreon page. That’s patreon.com/eapodcast. Credits: "Towering Mountain of Ignorance" intro by Hank Green https://www.youtube.com/watch?v=w3v3S82TuxU Intro bumper "Never Know" by Jack Johnson Thanks for listening and be a yes-sayer to what is. Email Angela your thoughts on U2 at apancella@gmail.com Articles Angela has written for the fan website @U2 http://www.wovenoak.org/ The U2 Conference and it’s founder, Dr. Scott Calhoun Starfire Community: An Org Angela Supports
In this episode you will discover just how crazy much we are in love with the Star Wars franchise. Yes, at one point Gomer connects some themes to theology or morality, but we let Star Wars be Star Wars, for the most part. ( I don't quote this article, but wish I had! Fun read for Thomists.)This is where we go off with Ring Theory and Darth Jar Jar Binks. If you haven't heard about this, it might break your brain or roll your eyes. For Gomer, he rolls his eyes. For Luke, his brain hath broke.Gomer reveals how many books he's read to prepare his heart. Luke reveals how much he's cried in anticipation of the movie. Then we mock George Lucas for a bit and Luke makes such an inappropriate comment, even for our show, that I had to edit it out. But, most importantly, CLICK THE PICTURE BELOW AND RESCUE YOUR CHILDHOOD FROM GEORGE LUCAS! (or watch this documentary on Netflix)And finally, what if you hate the prequels? What if a film student decided to rewrite history and suggest to George Lucas' finished script certain alterations that would make the prequels actually good movies with actual characters you care about and an actual plot surprise, rather than boring characters, stupid CGI set pieces, and the prequels simply explaining everything in the original triology. Here's a pitch for a new plot to Episode I, II, and III. When George Lucas ruined your childhood because of his own peccadillos, Harmy's restoration of the Original Triology in this Despecialized Edition will warm your heart. Click it to discover a whole new world. Lost Stars... Where Twilight meets Star Wars. Enough said. I read it just to find out why that Star Destroyer crashes on Jakku. This book chronologically starts with pre-Star Wars A New Hope and ends after The Return of the Jedi. This one wasn't as awful as the reviews make it out. Listen to it on audiobook and it's fine. The ending is not as great as it should be, but it's probably because they are setting up for more. This book starts right at the end of Return of the Jedi. This is a book about a video game about the movies. Yes! But it is good. It gives you a grunt's eye view of the Rebellion and is a great audiobook. This sets up the Star Wars REBELS cartoon show and is a good back story. The guy with the lightsaber was the last Padawan, with his Jedi master being killed by the Clone Troopers. This will lead into the Rebellion, as the green woman here is helping gather resistance fighters. Good stuff. A buddy comedy. The Emperor and Vader get stranded on a planet that yearns to be free of Imperial rule. This book's anti-Emperor protagonist is the daddy to Hera, the green girl above and in the Star Wars REBELS cartoon. It seems like everything is a prequel these days. Oh well. It's a fun story of Vader slaughtering things and the Emperor being all manipulative, but of Vader.
This episode of CS is titled, “No Dunce Here.”The Franciscans had an answer to the Dominican Scholastic we looked at in the previous episode. In fact, Aquinas' Franciscan counterpart lived at the same time. His name was John Bonaventure.Born in Tuscany in 1221 as John Fidanza, he became known as Bonaventura when he had a miraculous recovery from a grave illness as a child of four. Upon regaining his health, his mother announced, “Bonaventura = Good fortune” and the name stuck.While Aquinas was predominantly a theologian, Bonaventure was both theologian and accomplished administrator in the affairs of the Franciscans. Where Thomas was precise but dry, John was a mystic given to great eloquence. If Aquinas was prose, Bonaventure was poetry.Bonaventure joined the Franciscans and immediately excelled in his studies. He spent 3 years in Paris studying under the Scholastic scholar Alexander of Hales. Alexander paid his pupil a huge compliment when he said that in Bonaventure, “Adam seems not to have sinned.”Finishing his studies in Paris, he stayed to teach, filling the spot of John of Parma when he took on the leadership of the Franciscans. He was only 26. Anyone would have been in over their head at that age since Bonaventure became the leader of the Franciscans when they ere being split by the fracture we talked about in an earlier episode. He took a middle position between the two parties and was able to negotiate an uneasy peace. It was a brutally hard assignment, but Bonaventure pulled it off with aplomb and earned the title of 2nd founder of the order.The entire idea of mendicancy came under assault during his term at the helm of the Franciscans. He penned a tract that silenced the opposition and reinforced support for the Mendicants.At the direction of the first Franciscan General Council at Narbonne in 1260, he wrote the Legend of Francis, the authoritative Franciscan account of the Order's founder.In 1273, he was made cardinal of Albano, Italy. He died in Lyons while attending a Church council in 1274. The Pope performed extreme unction for him and his funeral was attended by dignitaries from all over the Christian world. He was declared a “Doctor of the Church” in 1587, one of the highest honors the Roman Church can bestow.Dante, a fierce critic of sham religion, gave Bonaventure great honor by placing him beside Thomas Aquinas.These two will always be considered by students of history side by side. One historian of mediaeval theology calls them the illuminating stars on the horizon of the 13th C. Aquinas had the sharper mind, but Bonaventure the warmer heart. Maybe this is why each joined their respective orders; Thomas the Dominicans and John the Franciscans.Bonaventura enjoyed great popularity as a preacher. Being a poet, his sermons were far more eloquent than his peers.When Bonaventure wrote, like Aquinas, he turned his mind to theology and provided much to the cleaning up of the thoughts of the day. To give an idea of what kinds of things the Scholastics wrestled with, here are some of the topics Bonaventure weighed in on. . . .The Trinity, creation, sin, the Incarnation, grace, the Holy Spirit, sacraments, and the Afterlife. Having dealt with these basic topics he engaged a whole host of other subjects more popular to discuss. Things like . . .Could God have made a better world?Could He have made it sooner than He did?Can an angel be in several places at the same time?Can several angels be at the same time in the same place?At the moment of his creation was Lucifer corrupt?Did he belong to the order of angels?Is there a hierarchy among the fallen angels?Do demons have foreknowledge of contingent events? Bonaventure discussed whether or not sexual intercourse took place before the Fall, whether or not before the Fall men and women was equal, did Adam or Eve sin more grievously by eating the forbidden fruit.With such weighty and important stuff, no wonder these guys spent a good part of their time sitting at a desk, studying.Bonaventure agreed with Aquinas in denying that Mary was immaculately conceived and free of original sin. He disagreed with his fellow Franciscan, Duns Scotus, on the issue of transubstantiation. Though Scotus differed from Aquinas on precisely WHAT the bread and wine became, he did accept the idea they became something MORE than mere bread and wine, while Bonaventure held to a symbolic nature for the Communion elements.While Bonaventure was a brilliant mind, it's not his theology he's known for. It's hard to be when you live at the same time as Thomas Aquinas. He's best known as a mystic and the author of the Life of St. Francis.While Aquinas' Summa became the theological textbook of the Roman Church, it was Bonaventure's devotional writings that stirred the hearts of thousands of everyday priests to seek God by grace and through His Word.That brings us to another Franciscan and the last of the Scholastics we'll consider, John Duns [done] Scotus.Let me begin by saying that the Scotists, the followers of Duns Scotus, and the Thomists, who followed Aquinas, form the 2 great theological schools of the Middle Ages. The battle between them was fierce; at times violent.Now, I have to say that in reviewing Scotus' work, I have a difficult time grasping his thought. Being of only average intelligence, most of his work goes way over my head. Scotus was a serious brainiac and when I read him, I'm lost. I'll attempt a summary of his work later but first, let's take a look at his life. We can cover it quickly, because, well, we know next to nothing about him.He was born “John Duns [done]”; in Scotland; thus the Latin nickname “Scotus” by which he's best known. Scotus became a priest and joined the Franciscans. Most of his career was spent lecturing at Oxford. He eventually taught at Paris and Cologne where he died in 1308. A monument to Scotus in the Franciscan church at Cologne bears this inscription:—Scotia gave me birth, England nursed me, Gaul educated me, Cologne holds my ashes.Among the stories told of Duns Scotus is one that gives more insight into his thoughts than entire chapters of his complex written discourses.Scotus engaged an English farmer on the subject of religion. The conversation came round to predestination. The farmer, who was sowing his field, said to Scotus: “Why do you speak to me? If God has foreknowledge that I will be saved, I will be saved whether I do good or ill.”Scotus replied: “Well, if God has foreknowledge that grain in your bag will grow out of this soil, it will grow whether you sow or withhold your hand. You may as well save yourself the labor you're at.”Scotus' mind was more critical than constructive. He tended to pick apart the thoughts and conclusions of others than to develop or declare his own positions. His work feels reactionary, though he was just using the dialectical method in fashion among the Scholastics.You'll remember that the great endeavor of the Scholastics was to link faith and reason; to show that faith wasn't ir-rational; it was super-rational. They aimed to show that the intellect was a tool to inform and strengthen faith, not weaken it.Scotus is regarded as last of the Scholastics because his work under-cut their endeavor. By using the questioning methodology of the dialectic, he attacked, not the sufficiency of faith as some scholastics had, he attacked the sufficiency of reason as the means to arrive at knowledge. He subjected Scholastic propositions to intense scrutiny. He showed how several of the theological propositions of the Church were difficult to support by reason, yet the Church said they were true. So, the problem had to be with reason, not with Church dogma. Some things had to be accepted, he said, by faith.Scotus' adeptness at asking questions that backed people into logical corners earned him both supporters and enemies. At times, his thoughts were so elaborate; his writing so confusing, today we refer to a muddle-headed person as a “dunce” a word derived from his name.Scotus spent much of his time on the subject of the will. It's his work on it that framed the philosophical base for the Reformers and their views on God's Sovereignty and Election.Scotus was the first major Catholic theologian to support the doctrine of the Immaculate Conception of the Virgin Mary. That says the mother of Jesus, though herself born of human parents, was conceived in holiness without the taint of original sin. That idea had been set forward a century earlier in France, where it immediately met with controversy. Scotus defended the view at a public debate in Paris, employing two-hundred lines of argument for its support and winning the university to his side. Although Aquinas rejected it, Scotus's view won the day. In Dec. 1854, Pope Pius IX, a Franciscan, declared the doctrine of the Immaculate Conception to be a divinely revealed fact and official Catholic dogma.Aquinas's reputation in philosophy and theology has eclipsed Scotus's, though Scotus's influenced a wide range of later thinkers, including in the 18th C German Protestant philosopher Leibniz and the 20th C French Catholic theologian Teilhard de Chardin. The Existentialism of the 20th C resurrected Scotus's emphasis on will over reason.If you take a college philosophy class today, most likely you'll be told that faith and reason are totally separate things. Reason, it's postulated, is based on evidence and the faculty of the mind. Faith is divorced from both reason and evidence; and reason, always trumps faith. This is an complete reversal from the Scholastics, who may be attributed with some of the loftiest moments in the long history of philosophical analysis. For them, faith came first, with reason a tool that helped fill out and bolster faith.Duns Scotus began the drift away from that by showing how untrustworthy reason could be. His goal was to remind Scholastics that in their emphasis on reason, they'd neglected the primacy of Faith. But in the divorce he postulated between faith and reason, what happened was that later thinkers ran with reason as separate and superior to faith. If Dun Scotus showed up at a college philosophy lecture today, he'd weep that his ideas had been so poorly developed. And he'd annihilate the shoddy thinking of the secular professor.
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