Saturday, June 25, 2011

Friday, June 24, 2011

James Chastek, Notions of the Soul

The first real account we get of what the soul is – which is still firmly materialistic – is that the soul is some arrangement of parts which, of themselves, are not living. The Greeks called this the theory that the soul was a harmony, and it is still the simplest theory of the soul (though we would probably dump “harmony” in favor of something more scienecy- sounding). The theory is continually abandoned for various reasons, the simplest being that arrangement is a feature of position or place, but if all one does is change the position or place of something, it doesn’t cease to be what it is. If all there was to being alive was arrangement, then death wouldn’t change what a thing was – which would mean that a cow doesn’t cease to be a cow when it dies.

How does "arrangement" differ from the contemporary concept of "organization"?

Two critical reviews of Jesus of Nazareth

Robert Sungenis

Thursday, June 23, 2011

Honor Harger: A history of the universe in sound


Pertinacious Papist: The Political Problem of Religious Pluralism. PP republishes a review, originally published in Latin Mass Magazine, by Christopher Oleson of Thaddeus Kozinski's The Political Problem of Religious Pluralism. (archive for the review)

A review at NDPR
Byzantine, Texas: A favorite Orientale Lumen Conference podcast - Sr. Dr. Vassa Larin.
Zenit: That I May See You
A Look at Benedict XVI's Catecheses on Christian Prayer
By Kevin M. Clarke Man and nature in the Middle Ages By Christian Rohr

Wednesday, June 22, 2011

A report on the Aquinas-Barth conference

Op-StJoseph: Thomas Aquinas - Karl Barth Dialogue
Pope Paul VI, Honor St. Thomas by studying his thought (via Rorate Caeli)
For those who cannot receive the Holy Eucharist under either species because of allergies, would the frequent reception of the Anointing of the Sick be a suitable or permitted alternative for fostering their sacramental life?

John Finnis on the Good of Marriage

Marriage: A Basic and Exigent Good (via Mirror of Justice)

I have something in the works on the difference between "traditional" Thomistic moral theology/philosophy and the New Natural Theology regarding human goods. I maintain that in the former, the good to which we aim or which we intend is understood [primarily or exclusively] as an activity (or action), while it is understood within the NNLT as some sort of state or quasi-habit. This has an impact on the question of whether there is a single good which constitutes human happiness (and how various goods are integrated).

One could ask whether a model of practical reason is descriptive or normative. Some features of human practical reasoning are universal -- means-ends, the relationship of human desire to a (perceived) good (even if this is denied in a particular moral theory), the nature of practical reason as being focused on human action. Some aspects are present only to those educated (or raised) within a specific tradition.

Tuesday, June 21, 2011

Dr. Peter Gilbert writes an apology for his blog and gives a statement about his future plans.

Ancient Faith Radio podcasts Orientale Lumen

Here (via Mere Comments)
Daniel Tammet: Different ways of knowing

The speaker's homepage.
Emmaus Patch: Local Priest and Author Explores Orthodoxy in new Book
He says theology is not just theory and doctrine matters.

Orthodoxy and Heterodoxy

Monday, June 20, 2011

The FB page for CUA press announces that Fr. Emery's book, The Trinity: An Introduction to Catholic Doctrine on the Triune God has been released.

Pope: Man Cannot Live Without Searching for the Truth.

If bread is not a substance in itself, but a union of [substances] that constitute the bread, flour, salt, etc., then what happens when the bread is transformed into the Body of Christ? Is an accidental union replaced by a substantial union, with each part of bread a potential substance only when it is separated from the rest? Or is each part a substance unto itself?