Saturday, June 16, 2012

Will it be possible for a sinner to deny the justice of God's judgment on the Last Day? The damned know that they have sinned and why they are damned. Even if his mind is illuminated or he is convicted by his own conscience, is it possible for him to deny that God's judgment and punishment is just, to lie to himself on these two points, to affirm that their punishment is undeserved? After all, our judgment can be distorted by a bad will.

(Aquinas does not cover this question in his discussion of the will and intellect of the damned.)

It seems that the damned know they have sinned and that they have rejected God in sinning, and that their punishment, being deprived of the beatific vision or union with God, is appropriate, since they do not want this. But what of the poena sensus? "Why doesn't God just leave me alone? Why is He so petty?" And yet the poena sensus is a just punishment for the sins themselves. Is this undeniable?

(Aquinas on the punishment of the damned)

Does God preserve those who sin in the state of ignorance so that their conscience will not convict them? That seems like wishful thinking.

A related question regarding knowledge:
Titus 3:10-11
10 A man that is a heretic, after the first and second admonition, avoid: 11 Knowing that he, that is such an one, is subverted, and sinneth, being condemned by his own judgment.

God gives us the grace to assent to authority? Can there be obstacles to our recognition that someone holds authority within the Church, if we have been baptized and raised in the Church?

When are we justified in rejecting someone who verbally expresses rejection of God and His Church or the Church's teaching authority?

Friday, June 15, 2012

The Hermeneutic of Continuity: Nail-biting SSPX developments
Not Understanding Nothing
A review of A Universe from Nothing
Edward Feser

Oxford Handbook of Aquinas

Litaniae de Sacratissimo Corde Iesu

Wednesday, June 13, 2012

Lee Faber, Note on Some Translations of Scotus

I relied more on the English translation by Wolter for studying Scotus than on the original Latin.
MOJ: "Much Ado About Subsidiarity" (which links to this post at VN, which notably does not offer a definition of the common good, but one assumes that the one current in CST is implied). Garnett cites Russell Hittinger for an explanation of subsidiarity, and Hittinger adequately presents contemporary teaching on the concept. What is missing, to circumscribe the definition of subsidiarity and the state? A notion of the common good (life in community) that is tied to an understanding of the proper human scale.

If the common goods that exist at different "levels" do not have the same definition, then how can there be an ordered hierarchy of authorities serving them? If common good1 is not a part of common good 2, then how can authority1 be subordinate to authority2? An authority that serves to preserve the peace of many communities cannot have any sort of authority over the communities themselves - this would go beyond its competence.

Tuesday, June 12, 2012

I was going through old mail and found a solicitation for Spiritual Life: A Journal of Contemporary Spirituality. Apparently the magazine is still in existence. Is the mass media format of the magazine or journal amenable to teaching about the spiritual life? Or shouldn't it deserve more of an extended treatment? (Or even better, a living guide?) Not everything can be disseminated through the mass media well.
Catholic Church Conservation: Dominican Monks Dance Like Lady Gaga

Good-natured fun, or a display of immaturity and the lack of good judgment? Despite discernment to the priesthood or religious life being postponed until much later in life, has the infantilization that plagues mass industrial 'cultures' affected our seminarians and young adults as well? Fortunately there are not more videos of seminarians doing goofy things - the Star Wars video is still up, though. (Those discerning religious life may be more mature, in so far as it is more demanding than the seminary.)

(How much of this might be due to contemporary "psychology," the need to have a personality and such, versus acquiring virtues nad properly fulfilling a function in caritas and community?)

Something from an older Dominican, fr Wojciech Giertych OP:
Papal Theologian on the 'Pange Lingua'