Domine Deus Noster

A video for the Feast of St. Leo the Great (new calendar). Fr. Z.

Insight Scoop: Praise for and Prose from St. Leo the Great, Pope and Doctor of the Church

Who's minding the Curia?

Sandro Magister, Too Much Confusion. Bertone Puts the Curia Under Lock and Key (via Rod Dreher)

Any long-term reforms in the Curia because of "Towards reforming the international financial and monetary system in the context of global public authority"?

Fr. Shanley going home

In a way... Providence College President to Give Aquinas Lecture at CUA - January 27, 2012

CUA's 125th Anniversary Events

Video of Fr. Giertych at the DPST

Begun on September 21 at 2:34 PM.

Here

"Virtuous human action-- an icon of God. Aquinas's vision of Christian morality." Fr. Wojciech Giertych, OP from DSPT on Vimeo.

Alas, I don't think it includes the Q&A session after the presentation, but I haven't watched it yet since I was in the audience and heard the talk. That's too bad, I wanted a friend to see a couple of the people (students?) asking questions.

Fr. Giertych talks about the moral agent as being an icon of God through cooperation with grace. He
accepts the thesis of Fr. Pinckaers that the roots of modern moral theology are to be found of William of Ockham's nominalism. But does voluntarism, a certain account of the will as a spiritual faculty or the of the relationship of law to the will, really originate in nominalism?

One does notice a shift in the organization of moral theology texts of the Counter-Reformation period and afterwards. But what is the theological source of this shift? I don't think this has really been established yet. Beginners and sinners may understand morality in terms of law and obedience, and a moral theology focused on law (and freedom) may have some explanatory force for them. What was happening in Christianity (or the universities) to cause the shift? What are the social and political changes that contributed to it?

Fr. Giertych touched upon the relationship between the infused virtues and the acquired virtues, but it is not something that he has studied in detail. He did claim that St. Paul had the acquired virtues, which could be properly applied after he had been converted. But the exact relation between the two sorts of virtues needs to explored more. He did recommend a recent article... (in The Thomist?). I'll have to add the information when I find my notes.

Eamon Duffy's review of Newman’s Unquiet Grave: The Reluctant Saint

A Hero of the Church