Means-End Problem

Good thread. https://t.co/bEuivgKr27

— Pater Edmund (@sancrucensis) December 6, 2021

One can legislate what is in accordance with the Natural Law and thus in consonance with the ultimate end, but that formality or ratio of the means cannot be legislated.

Eastern Christian Book: Stupid Ideas about Married Clergy Part MMCCXVII

Eastern Christian Book: Stupid Ideas about Married Clergy Part MMCCXVII

It is the shortest essay in my new book, Married Priests in the Catholic Church, "Reflections on Two Vocations in Two Lungs of the One Church," but David Meinzen's essay is one of the most singular and important ever written on this topic, for he demolishes the idea that a married priest, to avoid being "divided," must always put the parish first. Meinzen shows--drawing on his long experience as son of a married Lutheran pastor (Missouri Synod), and then a married Orthodox, and finally and currently a married Eastern Catholic priest--that any man in holy orders who neglects his family to serve his parish is unworthy of both vocations, and does damage to the one he is serving precisely insofar as he is neglecting the other. Put differently, to neglect his family is to serve the broader church badly for there is no real division between the domestic and wider Church: they are all the one body of Christ, and following impeccable Pauline logic, when one part of the body suffers, every part and everybody suffers. The logic Meinzen uses is very similar to what I used more recently in talking about the Christian case for self-care. 

Meinzen goes beyond this to make a positive case: a strong clerical family by that very fact builds up the entire body of Christ, making it stronger as well. In other words, a man living up to his sacramental vocation to marriage, and working to strengthen and protect that marriage and family, is going to be in a stronger position to work to strengthen and protect his equally sacramental vocation to priesthood. Any idea of competition between the two is the grossest of theological mistakes which must be abandoned.

This is the order of charity; now some Latin apologists may still argue the duty to a parishioner who is not a family member is still greater than the duty to one's family. They may even used the flaw analogy of a priest being married to the Church (in a literal sense).

 

 

What Christian Shouldn't Give Himself "Totally" to God?

'I gave myself to God. Totally. And utterly.'

The monastery also produces beer and honey. I've tried the honey and it is delicious! Well worth supporting them in their life and work. https://t.co/udq2a229eG

— Fr Gary Dench (@garydench) March 28, 2021

Love of God is first for all Christians -- love of others is subordinate to, and motivated by, this love of God. Can the monk says that he loves God alone? No -- even the monk must love the rest of the Church and mankind, even if he lives apart from them. And unless he is a hermit, he doesn't live apart from others, though the amount of time he spends with others is limited. So "totally" is the wrong way to describe this sort of calling. It would be more accurate to say that the monk lives alone for God. ("Living only for God" would be inaccurate, too.) Even religious must be careful of pride and any sense of Christian elitism.

Even Benedict XVI Is Not Above Criticism

The Ratzingerian Constants and the Maintenance of Harmony in the Church

Bishop Barron: "A similarly illuminating remark was made by Pope Benedict XVI concerning the work of the Church, and I would like to spend a little time exploring it. Papa Ratzinger said that the Church performs three basic tasks: it worships God, it evangelizes, and it serves the poor. The religious activities of over a billion Catholics around the globe, he maintained, can be reduced finally to these three fundamental moves."

If this is an accurate representation of Ratzinger's thought, he is guilty of a simplistic reductionism in his enumeration the tasks of the church. These three tasks flow from the Great Commandment, but they are not the only ones, and the other tasks of the Church, especially of the Christian "laity," are not reducible to these three. Ratzinger leaves no room for explicating the ordinary path to holiness or the lay vocation. This would be bad moral theology or bad catechesis.

Calcutta, United States

“Find your own Calcutta”: On Betsy DeVos’ address at Ave Maria University by James V. Schall, S.J.

Service has the connotation of some event or deed happening mainly from a spirit of generosity, not from pay or coercion. At the heart of the world we find gift, not only necessity.

Means to End, End to Means

Time to reconsider God as end in respect of the relationship of the common good to the ultimate end?

From The End of Modernity by Thaddeus Kozinski:

According to St. Thomas, men cannot adequately understand in theory, let alone fulfill in practice, the detailed precepts of the natural law without the help of its author, God, and its divinely appointed interpreter, the Roman Catholic Church. With regard to a non-sacral foundation for political order, the Thomist Joseph May in the 1950s stated: “The only true doctrine is that civil society cannot prescind from the ultimate end [emphasis mine] both because the temporal welfare implies an ordering to the spiritual and supernatural, and because the individual citizens are directly and positively bound to tend to it.”[8] And even Dignitatis Humanae insists that it “leaves untouched the traditional Catholic doctrine about the moral duty of men and societies toward the true religion and the one Church of Christ” (Sec. 1). As Pope John Paul II often reiterated, the face of Jesus Christ is the only true mirror in which man can fully and accurately contemplate and comprehend his own nature and destiny; thus, only therein can he discern the moral values and goods most perfective of himself and the political order.

Yes, but what of the order of charity?

Liberalism Disguised as Catholic Social Teaching Presented as the Works of Mercy?

Do Christians have a political identity?

That is, does membership in a political community have any moral relevance?

There should be an ordering of our actions based on the good of the political community -- modern Catholic "social justice" proponents may even agree that there is an order of charity. But there will be disagreements in our judgment of particulars: what is to be considered a community, whether this group of people is a community, whether this community has the same group identity as another, and so on.

What is to be done in the absence of any real membership?

A Reminder to Myself

Yes. Lord have mercy!

Posted by Orthodox Christian Network on Friday, July 3, 2015

Renewing the Presence of Love in the World (Metropolitan Merkury of Rostov and Novocherkassk)

This is not because God is retreating from us. God’s presence among people is becoming impoverished because people are not open to God and to one another; man’s will often opposes God’s will and he is not in a condition to accept God in his life. This is because, by accepting God in his life, man accepts an enormous responsibility before both God and his neighbors. It is much easier to live irresponsibly, because nothing will disturb you apart from your own evil, your own personal pleasures, needs, and prosperity. When one’s entire human core is directed towards this, then of course one becomes removed from God, since one is not in a condition to accept God in one’s life. Accepting God into oneself means that one will have to change the vicious structure of one’s life.

If we do not seek to live in friendship with others, we should understand that this is not "normal" but rather a sickness that requires an intervention by the Divine Physician. Most people are not completely anti-social, but they do need to open their hearts more to those around them.

Ite Ad Thomam: The Principle of Predilection: "Nothing would be greater if God did not will it more good."

The "inequality" of God's love for us can be reflected in the order of charity - we should love those who are closer to God more than those who are not (i.e. wish them a greater good). (As opposed to the intensity of our love.)

Still, Aquinas touches upon how charity can command acts of other forms of friendship.

"Moreover there is yet another reason for which, out of charity, we love more those who are more nearly connected with us, since we love them in more ways. For, towards those who are not connected with us we have no other friendship than charity, whereas for those who are connected with us, we have certain other friendships, according to the way in which they are connected. Now since the good on which every other friendship of the virtuous is based, is directed, as to its end, to the good on which charity is based, it follows that charity commands each act of another friendship, even as the art which is about the end commands the art which is about the means. Consequently this very act of loving someone because he is akin or connected with us, or because he is a fellow-countryman or for any like reason that is referable to the end of charity, can be commanded by charity, so that, out of charity both eliciting and commanding, we love in more ways those who are more nearly connected with us."

Community and Christian Life by Br. Vincent Ferrer Bagan, O.P.