NovAntiqua

Discovered this blog today while doing a search for information regarding the conference dedicated to John Finnis. One of the blog authors, Kevin Feiser, has written a series on the "action theory"/moral psychology of Martin Rhonheimer:

Regarding Rhonheimer…
On Rhonheimer, Part II: Moral Action Theory
On Rhonheimer, Part III: Virtue Ethics

6th Scarpa Conference on Law, Politics, and Culture

Patrick Brennan: More on John Finnis and others at Villanova Law

See also Fr. Rhonheimer is coming to Villanova Law and The Scarpa Conference at Villanova Law: Eskridge, Ferejohn, Finnis, and many others

OUP: The Collected Essays of John Finnis (5 volumes!)

Fr. Tomas Tyn, O.P.

Fr. Giovanni Cavalcoli, O.P. recommends these two websites for more information about the Servant of God Tomas Tyn, O.P. in his Response to the traditionalists of "The Remnant," in defense of Arzillo: Studio Filosofico Domenicano and Arpato.

SD's Youtube Channel




Other links:
Padre Tomas Tyn: un domenicano senza compromessi
Totus Tuus Tools
Servo di Dio Tomas Tyn
a forum thread
another homily on Fr. Tyn





P.Tomas Tyn, OP: La temperanza (Matilde has audio files of Fr. Tyn and videos of Fr. Cavalcoli)
P.Tomas Tyn: Omelia di P.Pilastro, OP (1.1.1991)
P. Tomas Tyn OP (1950-1990) mostra fotografica a Cremona

Now a short comment on Fr. Cavalcoli's response. He writes:

By comparing Descartes with Aristotle, Aristotle did not intend to refer to the dualism of Descartes, of whom he does not speak, but to the Cartesian way of thinking, too attached to clarity and distinction, something that can be acceptable in mathematical thinking, but not in theological, which is a form of thought based more on analogy than on univocality. Now, it is precisely the method of analogy that is characteristic of Aristotle, and not of Descartes.

Analogical thought makes it possible to understand how a concept, while still remaining identical to itself, can however at the same time develop, progress, explicate and clarify itself. This is typical of all vital phenomena, from the biological level to the spiritual. Because of this, Blessed John Henry Newman compared dogmatic or theological progress to the development of a plant, which grows and develops while still remaining itself. A five-foot oak tree is still itself even when it has reached one hundred feet.

Thus the doctrines of Vatican II must not be viewed as a disowning or rupture with the previous magisterium, but as a confirmation and explication of them. In other words, with Vatican II we know better those same truths of faith that we knew before.

The science of] Theology may be characterized by analogical thinking.But is it too much to ask for clarity in a dogmatic statement or formula. We would expect it in a dogmatic definition; otherwise imprecision would render it useless as a tool for teaching the Faith and opposing error. Conciliar documents are not meant for theological speculation; rather, they are there to explicate Sacred Tradition for the sake of the Christian faithful. (I think there is a difference between explication as (re-)defining the truths of the Faith, as opposed to shedding light or giving insight to the principles (supplied by Faith) through reasoning.) It would seem to me that this is a straw man argument.

Roberto de Mattei responds to critics

Sandro Magister, The Church Is Infallible, But Not Vatican II

And it made mistakes, maintains traditionalist historian Roberto de Mattei. The dispute continues for and against the popes who guided the Council and put its innovations into practice