Some comments by Patrick S. O'Donnell to Patrick Deneen's In Defense of Culture:

The characterization of "liberalism" here is a complete caricature and well-worn strawman (much like that found in the work of Alasdair MacIntyre) and utterly unrecognizable to anyone who has deeply immersed themselves in its literature. It is Liberalism which is (and has historically proven to be) a prerequisite to individual flourishing and the equal freedom to flourish within and through cultures. "Ways of life" require political preconditions of toleration and mutual forbearance, and a legal system that sets the conditions for the equal recognition of rights and liberties, duties and obligations, the very sort of legal system legitimated and justified by works in the Liberal tradition of political philosophy, a tradition that draws upon ideas from Aristotle and the Stoics through Republican thought and even, in some measure, Christianity (especially the Natural Law tradition). Many of its foremost theorists and exponents were Christians (including Hobbes).
Because of its commitment to moral autonomy in the loosely Kantian sense, Liberals are not shy about reflecting upon those aspects of "culture" that may infringe upon or violate our equal liberties, our conceptions of human dignity, and our various cognitive, affective and practical capabilities, hence, culture is not immune or exempt from "critique," in other words, it is a conditional and not absolute good and subject to individual and collective rational appraisal and moral assessment. Indeed, were that not the case, women would not have the right to vote, slavery and segregation would still be with us, and workers would be mere instruments of capital and labor instead of flesh and blood human beings worthy of dignity and respect as minimally enshrined in the law.

The anxiety about "a globalized anti-cultural monoculture, a homogenous way of life that exists in profound contradiction to the basic elements of culture that were once the assumed way of life" should focus on the economic system that is the principal vehicle of globalization, namely, capitalism, be it turbo-capitalism, finance capitalism, post-Fordist capitalism, what have you, as well as the technological dynamic that is its very marrow. To be sure, "capitalist democracy" in some measure has the blessings of Liberalism yet Rawls, among others, has shown how democracy is importantly distinguishable from capitalism as an economic system and there are more than a few conceptual resources in the Liberal tradition that encourage us to imagine alternatives to the current socio-economic system, one that, after all, has veto power over the democratic poltiical system (via private investment decisions, the exercise of capital strikes, etc.). It is Liberalism that prompts us to be individually and collectively reflective about such matters.

Of course much more can be said, and so I hope to reply in more detail in the near future at either (or both) the Ratio Juris or (and) ReligiousLeftLaw blogs.

and

In addition to Holmes, cogent critiques of MacIntryre's philosophical and historical characterization of Liberalism are also made by Stephen Macedo and William Galston.

Incidentally, or not, MacIntyre rightly argues against moral relativism and for the possibility of the rational evaluation of traditions (at least in his later writings), while at the same time passionately claiming that moral reasoning can take place only within traditions. Perhaps the only way one might make coherent or consistent sense of the three arguments in toto is to appreciate the fact that it is philosophers within the Liberal tradition who provide us with the moral and conceptual resources against (moral) relativism and for the rational assessment (critique) of particular traditions.

and

While it is no doubt true that some forms of Liberalism, and perhaps most egregiously in its French incarnation (for peculiar historical reasons) are often seen as “privatizing” religious expression and identity, I don’t think this is an accurate description of what canonical Liberals from John Stuart Mill to John Rawls were up to. With regard to “neutrality” I would agree that its pretensions are often unavailing and its meaning too ambiguous to be helpful (in the case perhaps of both Dworkin and Nagel?) but at the same time I think precisely what this has meant in legal terms is not the same as its ambitious philosophical rendering. In any case, not all Liberals are committed to “neutrality,” as we see for instance in the case of Mill, who wrote in Considerations of Representative Government that “The first element of good government being the virtue and intelligence of the human beings composing the community, the most important point of excellence which any form of government can possess is to promote the virtue and intelligence of the people themselves” (for a pellucid discussion of Mill on this score see Kwame Anthony Appiah’s The Ethics of Identity, 2005) The currents of “perfectionism” in the Liberal tradition (on which see Thomas Hurka’s book) while not always explicit, are certainly adverse to “neutralism,” and we see vigorous defenses of a “non-neutralist” account of Liberalism in the works of avowed Liberals like William Galston and George Sher. And I think Peter Berkowitz ‘s Virtue and the Making of Modern Liberalism (1999) is sufficient evidence, by implication at least, that the more philosophically ambitious “neutralist” theories identified with Liberalism lack historical warrant.

Obviously if one believes in multiculturalism and wants it to work, one has to appeal to the goods that liberalism promotes and its theoretical justification (rights and an erroneous notion of equality). Still, a liberal can also admit that true multiculturalism, in which one culture conflicts with another (or liberalism's core values) is possible -- and that there must be a core that overrides the rest. So tolerance only goes so far, and other cultures that conflict with liberalism must inevitably be suppressed, in the name of "tolerance."

But the ideologically blind do not see the greater point being made about liberalism and its pretensions of being "rationally superior" and beyond tradition. It is not rationally superior -- it just has different starting points which may appeal to fallen (sinful) man more than the truth.

Ratio Jruis blog
Religious Left Law

Zenit: Pope's Address on Romano Guardini

Pope's Address on Romano Guardini




"He Aspired to the Truth of God and to the Truth About Man"



VATICAN CITY, NOV. 24, 2010 (Zenit.org).- Here is a translation of Benedict XVI's address, which he gave last month upon receiving in audience members of the "Romano Guardini" Foundation of Berlin, who were in Rome for a congress dedicated to the memory of the theologian, who was a teacher of Joseph Ratzinger himself.

* * *

Excellencies,
Most Illustrious President Professor von Pufendorf,
Distinguished Ladies and Gentlemen,
Dear Friends,

It is a joy for me to be able to welcome all of you here, in the Apostolic Palace, who have come to Rome on the occasion of the congress of the Guardini Foundation on the theme "Spiritual and Intellectual Heritage of Romano Guardini." In particular, I thank dear Professor von Pufendorf, for the cordial words he addressed to me at the beginning of this meeting, in which he expressed all the present "struggle" that unites us to Guardini and, at the same time, calls us to carry forward his life's work.

In the thanksgiving address on the occasion of the celebration of his 80th birthday, in February 1965, at the Ludwig-Maximilian University of Munich, Guardini described his life's task, as he understood it, as a way "of questioning oneself, in a continuous spiritual exchange, which means a Christian Weltanschauung" (Stationen und Ruckblicke, S. 41). The view, this joint look over the world, for Guardini was not a look from outside as a mere object of research. Nor did he pretend to the perspective of the history of the spirit, which examines and ponders what others have said or written on the religious way of an age. All these points of view were insufficient according to Guardini.

In notes on his life, he said: "What interested me immediately was not what someone said about Christian truth but what is true" (Berichte uber mein Leben, S. 24). And it was this approach of his teaching which impressed us young people, because we did not want to know the "pyrotechnic spectacle" of existing opinions in and outside of Christianity: We wanted to know what "is". And here there was one who without fear and, at the same time, with all the seriousness of critical thought, posed this question and helped us to think together.

Guardini did not want to know one or many things. He aspired to the truth of God and to the truth about man. For him the instrument to approach this truth was the Weltanschauung -- as it was called at the time -- which takes place in a lively exchange with the world and with men. What is specifically Christian consists in the fact that man knows himself in a relationship with God who precedes him and from whom he cannot subtract himself. Our thinking is not the principle that establishes the measure of things, but God who surpasses our measure and who cannot be reduced to any entity created by us.

God reveals himself as the truth, but the latter is not abstract, but on the contrary, is found in the concrete-living, in fine, in the form of Jesus Christ. However, whoever wishes to see Jesus, the truth, must "reverse his direction," must come out of the autonomy of arbitrary thought to the disposition to listen, which accepts what is. And this reversal, which he carried out in his conversion, molded all his thought and life as a continuous going out of autonomy to listening, to receiving. However, even in a genuine relationship with God, man does not always understand what God says. He needs a corrective, and this consists in the exchange with others, which in the living Church of all times has found its reliable form, which unites all with one another.

Guardini was a man of dialogue. His works arose, almost without exception, from a conversation, at least interior. The lessons of the professor of the philosophy of religion and of Christian Weltanschauung at the University of Berlin in the 20s represented above all meetings with personalities of the history of thought. Guardini read the works of these authors, listened to them, learned how they saw the world and entered into dialogue with them to develop, in conversation with them, what he, in so far as Catholic thinker, had to say to their thought. He continued this custom in Munich, and, in fact, it was also the peculiarity of the style of his lessons, being in dialogue with the Thinkers. His key word was "look," because he wanted to lead us to "see" and he himself was in a common interior dialogue with his listeners.

This was the novelty in regard to the rhetoric of old times: that he, in fact, did not seek any rhetoric, but spoke in a totally simple way with us and, at the same time, spoke with truth and induced us to dialogue with truth. And this was a wide spectrum of "dialogues" with authors such as Socrates, Saint Augustine or Pascal, with Dante, Holderlin, Morike, Rilke and Dostoyevsky. In them he saw living mediators, who discover the present in one word of the past, enabling one to see and live it in a new way. These give us a strength which can lead us back to ourselves.

From man's opening to truth issues, for Guardini, an ethos, a base for our moral behavior towards our neighbor, as an exigency of our existence. Given that man can find God, he can also act well. True for him is this primacy of ontology over ethos, of the being, of the very being of God correctly understood and heard, from which follows correct action. He said: "A genuine praxis, that is, correct action, arises from truth and must fight for it" (Ibid., S. 111).

Such yearning for truth and the tending toward what is original and essential, Guardini observed, above all, in young people. In his talks with youth, particularly in Rothenfels Castle, which at the time, thanks to Guardini, had become a center of the Catholic youth movement, the priest and educator carried forward the ideals of the youth movement such as self-determination, personal responsibility and the interior disposition to truth: he purified and deepened them.

Liberty, yes, but only he is free -- he told us -- who is "completely what he must be according to his nature. [...] Liberty is truth" (Auf dem Wege, S. 20). For Guardini the truth of man is essentialness and conformity to being. The path leads to truth when man exercises "the obedience of our being in regard to the being of God" (Ibid., S. 21). This happens ultimately in adoration, which for Guardini belongs to the realm of thought.

In supporting youth, Guardini also sought a new access to the liturgy. The rediscovery of the liturgy was for him a rediscovery of the unity between spirit and body in the totality of the unique human being, as the liturgical act is always at the same time a corporal and spiritual act. Prayer is dilated through corporal and community action, and thus reveals the unity of the whole of reality. The liturgy is symbolic acting. The symbol as quintessence of the unity between the spiritual and the material is lost when both are separated, when the world is fragmented in a dualistic way in spirit and body, in subject and object. Guardini was profoundly convinced that man is spirit in body and body in spirit and that, therefore, the liturgy and the symbol lead him to the essence of himself, in a word, lead him through adoration to the truth.

Among the great themes of Guardini's life, the relationship between faith and the world is of permanent timeliness. Guardini saw above all in the University the place of the search for truth. The University can be so, however, only when it is free of all instrumentalization and advantages for political ends or of another type. Today, in a world of globalization and fragmentation, it is even more necessary to carry this proposal forward, a proposal that is very important for the Guardini Foundation, and for whose realization the Guardini chair has been created.

Again I express my cordial gratitude to all those present for having come. May appealing frequently to Guardini's work refine sensibility to the Christian foundations of our culture and society. I impart willingly to you all the apostolic blessing.

[Translation by ZENIT]

Would it be inaccurate to say that Guardini had a big influence on Joseph Ratzinger?

Zenit: Archbishop Fisichella's Words on "Light of the World"

It isn't the first time that a curial official has held a press conference for the publication of a book by the pope. But how should we understand this? Is a book by the pope written by him as a private individual or theologian? Or as pope? (In the case of Jesus of Nazareth, it seems to be the expression of Joseph Ratzinger, the theologian?) Even if the interview is of the pope, are the opinions that he expresses "private" or "magisterial"? We have to look at the context and at the content to determine the level of authority? (See The Hermeneutic of Continuity: Molotov cocktail of planetary magnitude.)

Archbishop Fisichella's Words on "Light of the World"


"Condensed Here Is His Thought, His Preoccupations and Sufferings"

VATICAN CITY, NOV. 23, 2010 (Zenit.org).- Here is a translation of the statement made by Archbishop Salvatore Fisichella, president of the Pontifical Council for Promoting the New Evangelization, at the press conference to present German journalist Peter Seewald's book-interview with Benedict XVI titled "Light of the World," which was released today in English by Ignatius Press.

* * *

Licht der Welt. Light of the world. The Pope's handwriting is unmistakable and to find it printed on the first page of the volume has a certain effect. He himself, with utmost probability, chose the title and this is significant. Assumed in an interview is that the one interviewed is entitled to the central role; however, in this case, it is not so. The title chosen does not allow one to pause on the person of the Pope, but goes beyond, to the one who still after 2,000 years illumines history, because he said he was the "light of the world." Protagonist of these pages, hence, appears immediately the Church. The many questions that make up the conversation, do no more than evidence the nature of the Church, her presence in history, the service that the Pope is called to carry out and, not something secondary, the mission that still today he must continue in order to be faithful to his Lord.

"We really are in an age in which a new evangelization is needed; in which the one gospel has to be proclaimed both in its great, enduring rationality and in its power that transcends rationality, so that it can reenter our thinking and understanding in a new way. [...] It is important to understand this and so to conceive the Church, not as an organization that is supposed to perform every possible function -- the organization is part of the larger picture, but it has to remain limited -- but as a living organism that comes from Christ himself" (pp. 136-137).
In the light of this reference, it is easy to perceive the objective which marks these years of the pontificate, which tends to show what is decisive for the man of today to be able to accept the presence of God in his life to be able to respond in a free way -- this, in fact, entails the continuous stressing of rationality -- to the qualifying question on the meaning of one's existence. The course of action that this interview follows is vast, it seems that nothing escapes the curiosity of Seewald, who wants to enter the folds of the Pope's personal life, in the great questions that mark the theology of the present, the different political ups and downs that have forever accompanied the relations between different countries and, finally, the questions that often occupy a great part of the public debate.
We are before a Pope who does not exempt himself from any question, who wishes to clarify everything with simple language, but not because of this less profoundly, and who accepts with benevolence the provocations that so many questions pose. However, to reduce the whole interview to a phrase extrapolated from the whole of the thought of Benedict XVI would be an offense to the Pope's intelligence and a gratuitous instrumentalization of his words.

What emerges from the complex picture of these pages, instead, is the vision of a Church called to be light of the world, sign of unity of the whole human race -- to use a famous expression of the Second Vatican Council -- and instrument to understand the essentials of life. Even if it seems to our eyes a Church that gives scandal, which does not want to adapt herself to the behavior in vogue, which appears incomprehensible in her teachings and which, perhaps, lets one perceive possible internal conspiracies of men that darken her holiness. In any case, the teaching of the Master "light of the world," city placed on the mountain to be seen by all, sign of contradiction which has the mission to maintain alive in the course of the centuries faith in the Risen Lord until his return.

"We are looking ahead to the coming of Christ. That consequently the One who has come is also, even more so, the One who is to come and that, from this perspective, we should live out our faith toward the future" (p. 63).

Licht der Welt, obviously, is not a volume written by Benedict XVI; yet condensed here is his thought, his preoccupations and sufferings of these years, his pastoral program and his expectations for the future. The impression one gets is that of an optimistic Pope on the life of the Church, despite the difficulties she has always had.

"[The Church] is growing and thriving, she is quite dynamic. The number of new priests worldwide has increased in recent years, also the number of seminarians" (p. 12).

It's as if to say: the Church cannot be identified only in the fragment of a geographic area; she is a whole that founds, embraces and surpasses every part. A Church made up also of sinners; yet, without minimizing the evil, the Pope can rightly affirm that "It would lead to a collapse of entire sectors of social life if [the Church] were no longer there" (p. 31), because the good she does is before everyone's eyes, despite the frequent desire to turn one's gaze elsewhere.

Noted page after page is the patience of wishing to respond with clarity to every question that is posed. Benedict XVI opens the heart of his daily life, just as he expressed with the due "parresia" the problems that appear in the history of these years. If, on one hand, he seems to make one enter in his apartment, sharing with the reader the rhythms of his day, on the other he evokes images that describe well the state of mind of the past months.

"Yes, it is a great crisis, we have to say that. It was upsetting for all of us. Suddenly so much filth. It was really almost like the crater of a volcano, out of which suddenly a tremendous cloud of filth came, darkening and soiling everything" (p. 23).

The simple tone of his answers is made forceful by the plasticity of the images that often appear, enabling one to understand fully the drama of some events. Yet, from the calm of the answers and the development of his argument, what emerges in a clear way is above all the spirituality that characterizes his life so much so as to make one fall silent.

"Even at the moment when it hit me, all I was able to say to the Lord was simply: 'What are you doing with me? Now the responsibility is yours. You must lead me! I can’t do it. If you wanted me, then you must also help me!'" (p. 4).

Whoever reads this gives in. Either one accepts the vision of faith as a true surrender to God who takes one where he wishes, or one lets oneself follow the most fanciful interpretations that have often characterized clerical talk. However, the truth is in all those words. If one wishes to understand Benedict XVI, his life and his pontificate, it is necessary to return to this expression. Condensed here is the vocation to the priesthood as a call to follow; here one understands the why of a trajectory which cannot be modified in its vision of the world and of the action of the Church; here one gathers the prospect through which it is possible to enter into the depth of his thought and the interpretation of some of his actions.

There is a term in German that synthesizes all this: "Gelassenheit," namely confident abandonment "usque ad cadaver." This expresses the decisive choice of liberty as a radical emptying of self to let oneself be molded and led where the Lord wishes; in sum, the Pope identifies himself more than all the others as "a simple beggar before God" (p. 17). The Christocentric spirituality, which many times is recalled, nourished by a profound bond with the liturgy, enables one to understand the conduct of Benedict XVI. Moreover, he himself affirms it when, responding to the question on the power that a Pope possesses.

"Standing there as a glorious ruler is not part of being Pope, but rather giving witness to the One who was crucified and to the fact that he himself is ready also to exercise his office in this way, in union with him" (p. 9-10).
From this point of view, it becomes almost paradoxical to read the subsequent expression which seems to contradict what he just affirmed whereas, instead, he places it in his coherent horizon of understanding.

"That Christianity gives joy and breadth is also a thread that runs through my whole life" (p. 11).

In sum, a Pope who continues to be optimistic; not in the first place by the objective dynamism of the Church made evident by so many forces of spirituality, but above all in the strength of love which molds everything and conquers everything.

It is an interview which in many ways becomes a provocation to carry out a serious examination of conscience within and outside the Church to attain a genuine conversion of the heart and mind. The conditions of life, of society, of ecology, of sexuality, of economy and finance, of the Church herself are all topics that require a particular effort to verify the cultural direction of today's world and the prospects that open for the future. Benedict XVI does not let himself become fearful by the numbers of surveys, because the truth possesses well other criteria.

"Statistics do not suffice as a criterion for morality" (p. 146).

He is aware that we are before a "poisoning of thought, which in advance leads us into false perspectives" (p. 48), because of this he advocates undertaking the necessary path to truth, to be able to offer genuine progress to today's world. These pages, nevertheless, allow one to perceive with clarity the thought of the Pope and some will have to change their mind for the rash descriptions they gave in the past of the Pope being an obscurantist man and enemy of modernity.

"It is important for us to try to live Christianity and to think as Christians in such a way that it incorporates what is good and right about modernity" (p. 56).

[...]

"So there are by nature many issues in which, so to speak, morality suits modernity. The modern world, after all, is not built solely out of the negative. If that were the case, it could not exist for long. It bears within itself great moral values, which also come precisely from Christianity, which through Christianity first emerged as values in the consciousness of mankind. Where they are supported -- and they must be supported by the Pope -- there is agreement in broad areas" (p. 20).

These claims make one perceive why the Pope often thinks thus on the topic of the new evangelization to reach all those who are in the condition of being "children" of modernity, having taken only some aspects of the phenomenon -- not always the most positive -- while forgetting the necessary search for truth and, above all, the exigency to turn their life to a unitary vision and not the opposite. This turns out to be one of his programmatic tasks which we will be called to address.

"We must summon fresh energy for tackling the problem of how to announce the gospel anew in such a way that this world can receive it, and we must muster all of our energies to do this. This is one of the points of the program that I have received as my task" (p. 130).

Benedict XVI often returns in these pages to the relationship between modernity and Christianity. A relationship that cannot and must not be lived in parallel, but combining in a correct way faith and reason, individual rights and social responsibility. In a word, "That God is the first thing necessary" (p. 61) to contradict a great part of the culture of passed decades which has focused on demonstrating as superfluous the "God hypothesis" (p. 134).

This is the conversation that Benedict XVI asks of Christians and of all those who wish to hear his voice.

"I think that our major task now, after a few fundamental questions are clarified, is first of all to bring to light God's priority again. The important thing today is to see that God exists, that God matters to us, and that he answers us. And, conversely, that if he is omitted, everything else might be as clever as can be -- yet man then loses his dignity and his authentic humanity and, thus, the essential thing breaks down. That is why, I think, as a new emphasis we have to give priority to the question about God" (p. 65).

This is the task that the Pope sets for his pontificate and, honestly, one cannot deny how arduous it seems.

"Now it is a matter of continuing this and grasping the drama of the time, holding fast in that drama to the Word of God as the decisive word -- and at the same time giving Christianity that simplicity and depth without which it cannot be effective" (p. 66).

Familiarity, confidences, irony, in some moments sarcasm but, above all, simplicity and truth are the characteristic traits of the conversation chosen by Benedict XVI to make the greater public share in his thought, in his way of being and his way of conceiving the mission that has been entrusted to him. An enterprise that is not easy in the age of communication that often tends to stress only some fragments and leaves globalism in the shade. A volume to be read or to be meditated to understand once again in what way the Church can be in the world herald of beautiful news that brings joy and serenity.

[Translation by ZENIT]

Chiesa: The Pope on the Pope. A Preview

Judaism

I must say that from the first day of my theological studies, the profound unity between the Old and New Testament, between the two parts of our Sacred Scripture, was somehow clear to me. I had realized that we could read the New Testament only together with what had preceded it, otherwise we would not understand it. Then naturally what happened in the Third Reich struck us as Germans, and drove us all the more to look at the people of Israel with humility, shame, and love.

In my theological formation, these things were interwoven, and marked the pathway of my theological thought. So it was clear to me – and here again in absolute continuity with John Paul II – that in my proclamation of the Christian faith there had to be a central place for this new interweaving, with love and understanding, of Israel and the Church, based on respect for each one's way of being and respective mission [. . .]

A change also seemed necessary to me in the ancient liturgy. In fact, the formula was such as to truly wound the Jews, and it certainly did not express in a positive way the great, profound unity between Old and New Testament. For this reason, I thought that a modification was necessary in the ancient liturgy, in particular in reference to our relationship with our Jewish friends. I modified it in such a way that it contained our faith, that Christ is salvation for all. That there do not exist two ways of salvation, and that therefore Christ is also the savior of the Jews, and not only of the pagans. But also in such a way that one did not pray directly for the conversion of the Jews in a missionary sense, but that the Lord might hasten the historic hour in which we will all be united. For this reason, the arguments used polemically against me by a series of theologians are rash, and do not do justice to what was done.

Rorate Caeli: Overlooked in the fray: the Pope on Judaism and the prayer for Jews
It ad Thomam: Pope Benedict's Confused Opinion on the Jews

Should the public prayer of the Church include a petition for the conversion of the Jews? What if it causes offense or is a scandal? Is it offensive to tell someone that they are wrong about who Jesus Christ is? Or that one can only be united with God through Christ? Why even mention the Jews then, why not group them with the rest of the non-Christians?

Fr. Brian Harrison changes his mind regarding the state of the question about torture

From Mark Shea:

ADDENDUM (to Living Tradition, #119)

After the above article was published, Pope Benedict XVI, in a speech of 6 September 2007 on Catholic prisons ministry, personally endorsed a statement against torture found in the 2005 Vatican Compendium of the Church's Social Teaching. Citing article 404 of this document, the Holy Father said, "In this regard, I reiterate that the prohibition against torture 'cannot be contravened under any circumstances'".

In the above article I have already cited and discussed, in my section A13 and endnote 27, this article 404 of the Compendium, which is a publication of the Pontifical Commission for Justice and Peace. I have pointed out that this and other statements authored by the Commission itself - as distinct from the statements of Popes and Councils which it cites abundantly throughout the Compendium - does not possess magisterial authority; for the various Vatican commissions, unlike the Congregation for the Doctrine of the Faith, are not in themselves arms of the Church's magisterium (teaching authority). However, now that Pope Benedict himself has personally reiterated this particular statement of the Compendium, I wish to state that I accept the Holy Father's judgement on this matter, and so no longer hold that Catholics can ever legitimately defend the use of torture - not even in extreme circumstances to gain potentially life-saving information from known terrorists. Accordingly, the last sentence of the above article, regarding "the present status quaestionis" on torture, should now be taken as withdrawn.

If torture is the unjust attack on the person of another (for the sake of eliciting his cooperation), then the very fact that it is unjust would make it wrong. But if torture is defined as the punishment given for non-compliance, it would be different. I do not think torture, defined thusly, has been addressed. I still think that even if this form of punishment is licit, it may not be effective in obtaining the ultimate goal (getting cooperation, information, etc.).

Some thoughts on health care as a right.

MJ Andrew, Access to Adequate Medical Care is a Right  (along with Darwin Catholic's Thoughts on Health Care as a Right.)

I would argue that a right pertains to the virtue of justice, and not to charity. Is a physician bound to treat another due to charity or to justice? Is health care a common good that is distributed? Health is a good that is common by predication, not by cause. How can it be argued then that it is common because there is common ownership? Do we have common ownership (or a claim) over the services of a physician?

(See also Mr. Andrew's Locke on the Law of Nature: Breaking with Tradition.)

Verbum Domini: Post-Synodal Apostolic Exhortation on the Word of God in the Life and Mission of the Church

Zenit: "Verbum Domini" [2010-11-12]
"The Word of the Lord Abides Forever"

Vatican.va
pdf

Scott Cairns, Lost Christian Language for Repairing the Person (via Fr. Maximos)

James Chastek, A closer look at “do good and avoid evil”

“Do good and avoid evil” seems like a vacuous platitude that cannot illumine anything about moral action. But it deserves a second look. In saying “do good and avoid evil, we don’t mean to be indifferent about whether should be done perfectly or imperfectly, but that it should be done perfectly. But ”perfect operation” just is pleasure – what else could it be when all our faculties are working as they ought with no defect, impediment, or injury in their operation? Again, perfect doing is only of the most perfect of objects, since the object also is a measure of the operation.

So “do good and avoid evil” has more teeth than might first appear, for we mean perfect action. Satisfying the axiom involves us doing the most perfect good, with no hesitation, and with perfect enjoyment. But who can say that he is in this state now? But if “do good and avoid evil” must be true of all moral action, but the full force of the axiom is only in attaining supreme happiness, then this is the supreme happiness of life.

Insight Scoop: Rev. Louis Bouyer: A Theological Giant | An Interview with Dr. Keith Lemna

Ignatius Insight: What are some aspects of Fr. Bouyer's work that are deserving of more study and consideration?

Dr. Lemna: Because there has been scant attention paid to Bouyer's work in secondary literature, I would say that every aspect of his work deserves more study and consideration. Bouyer is the least studied of the eminent Catholic theologians of the twentieth century.

Zordan published an 800 page book on Bouyer's theology in France a couple of years ago, and hopefully that will break the ice. But Bouyer's work is immense in its scope and implications, and there should be conferences and scholarly societies dedicated to promulgating his theology.

I think that the biggest obstacle to furthering his thought is that Bouyer wrote in a very polemical style at times, in a way that was off-putting to both "traditionalist" and "progressivist" camps in theology. But the old battles that fueled those polemics are largely a thing of the past by now, and most of the participants in those battles are dead. Bouyer could be equally sharp toward neo-Thomists, Rahnerians, and toward theologians influenced to a great extent by liberal Protestantism. Zordan notes an "anti-Augustinian attitude" in his writing at times. He definitely had, like Newman (as Ian Kerr, the pre-eminent Newman scholar in our day, has shown), a preference for the manner of theology practiced in the Christian East and for the Western monastic theology embodied in the works of a figure such as William of Saint Thierry (12th century). At the same time, as his Dictionary of Theology demonstrates, he saw the central importance of Saint Thomas for Catholic theology. Despite his penchant for polemics, his overall vision of the unity of Catholic doctrine, of the connection between theology and Christian life, and his unrivalled sense of the central importance of sacred liturgy for theology and for the existence of the Church stands out over and beyond all of the heated disputes. Cardinal Lustiger had said that Bouyer was perceived as "untimely" and "unwelcome" to the "very generations" to whom he was "providentially sent." But perhaps in our time we can begin to see more clearly precisely how lucid and comprehensive—and, one might even say, "forward-looking"—was Bouyer's vision of Catholic theology.

Perhaps the most fruitful terrain for future study of his thought at this point would be in comparing his work with Newman, say, or with that of Hans Urs von Balthasar. Balthasar, near the end of his life, placed his own thought in the "school" of Bouyer and the biblical scholars Heinz Schürmann and Heinrich Schlier. He distinguished this "school," all of whose adherents were rooted in biblical theology, from Henri de Lubac's ressourcement theology, with which Balthasar has generally been associated. The coherence between Bouyer's thinking and Newman's is worthy of its own special study. Moreover, only Pope Benedict XVI rivals Bouyer in being both a theologian and a scholar of liturgy. There is much that needs to be said regarding the uniquely liturgical theologies of both of these great men of the Church.

In sum, I would reiterate that Bouyer was one of the major figures in twentieth century Catholic theology. His work needs only to be first acknowledged in its depth and scope in order to be made the object of future study.

The "first impressions" of a person are actually the sensory data (along with the corresponding judgments) we use to form an initial judgment of someone. Is this sensory data chosen or merely received? I think in many cases we choose the data, especially when we are trying to evaluate someone's character. We look for signs of certain personal qualities, or the lack of these qualities. Sometimes this selectivity can be exclusive to the point that we miss other signs, or we judge prematurely. Hence the need for other moral virtues to aid us in making good judgments about character.

MacIntyre on money
John Cornwell
20th October 2010 — Issue 176
The influential moral philosopher Alasdair MacIntyre has long stood outside the mainstream. Has the financial crisis finally vindicated his critique of global capitalism?

(via John Médaille)

From the DSPT FB Page:

Fr. Nicanor Austriaco, OP, will discuss the insights that Aristotle and St. Thomas Aquinas can offer to scientists today concerning the nature of interactions in biological systems. Father Austriaco, a Friar of the Eastern Dominican Province, has a doctorate in microbiology from MIT and has been a scientific advisor to the National Catholic Bioethics Quarterly since 2001. The lecture is free and open to all- we hope to see you there!

‎"The Teleological Foundations of Virtue in Light of Evolution" lecture
Sunday, November 14, 2010 at 7:30pm
Dominican School of Philosophy and Theology, Berkeley, CA

Ignatius Press is reprinting the English translation of Cardinal Journet's What is Dogma.

Marcus Berquist passes

California Catholic Daily: "The Teacher To Whom I Owe The Most"

Requiescat in pace.

The Weber Thesis: Capitalism and its Myths of Origin by E. Michael Jones

Vatican Message for Hindu Feast of Diwali


"Toward Enhancing of Mutual Respect, Trust and Cooperation"

VATICAN CITY, OCT. 28, 2010 (Zenit.org).- Here is the message sent by the Pontifical Council for Interreligious Dialogue on the occasion of the Hindu feast of Diwali, the festival of light, which will be observed Nov. 5.

The letter is titled "Christians and Hindus: Toward Enhancing of Mutual Respect, Trust and Cooperation." It is signed by Cardinal Jean-Louis Tauran, the president of the dialogue council, and Archbishop Pier Luigi Celata, its secretary.

* * *

Dear Hindu Friends,

1. As in the past, we join you in the celebration of Deepavali, sending you our sincere greetings and congratulations on behalf of the Pontifical Council for Interreligious Dialogue. May God, the Supreme Light illumine your minds, enlighten your hearts and strengthen the human bonds in your homes and communities! We wish you all a joy-filled Deepavali!

2. On this occasion, I would like to reflect on how best we can strengthen our friendship and cooperation by mutually ensuring and enhancing respect and trust.

3. Respect is the proper regard for the dignity which naturally pertains to every person irrespective of any external recognition. Dignity implies the inalienable right of every individual to be protected from any kind of violence, neglect or indifference. Mutual respect, therefore, becomes one of the fundamentals for peaceful and harmonious co-existence as well as progress in society.

4. Trust, on the other hand, nourishes every genuinely human relationship, both personal and communitarian. Mutual trust, besides creating an environment conducive to growth and the common good, shapes a shared conviction that we can depend on each other to achieve a common purpose.

5. This shared conviction creates in individuals and communities a readiness and willingness to enter into productive cooperation not only in the area of doing good in general, but also, addressing the grave and unresolved challenges of our times.

6. Applying the above to our engagement in appreciating and promoting interreligious dialogue and relations, we well know that respect and trust are not optional extras but the very pillars on which the edifice of our engagement itself stands. This engagement involving all of us, believers and people who seek the Truth with a sincere heart, in the words of Pope Benedict XVI, is "…together to become artisans of peace, in a reciprocal commitment to understanding, respect and love." (Address to the delegates of other Churches and Ecclesial communities and of other Religious traditions, 25 April 2005).

Thus, the greater our engagement in interreligious dialogue, the fuller our respect and trust become, leading us to an increase in cooperation and common action. Pope John Paul II, of happy memory, on his first visit to India, said: "Dialogue between members of different religions increases and deepens mutual respect and paves the way for relationships that are crucial in solving the problems of human suffering" (Address to non-Christian leaders, Madras – Chennai, 5 February 1986).

7. As people who hold in common the well-being of individuals and communities, may we give greater visibility with every means in our power to a culture that promotes respect, trust and cooperation.

Once again, most cordially, I wish you a happy Deepavali.

Jean-Louis Cardinal Tauran
President

Archbishop Pier Luigi Celata
Secretary

The letter is appealing to men of good will, though Christ came to divide and hostility towards those who have converted to Him is inevitable.

Asian News: Pope: the one human family also includes brothers who emigrate
In his message for the next World Refugee Day, Benedict XVI highlights migration as part of a globalized society, which emphasizes the unity of mankind. The "dutiful gesture of human solidarity" in welcoming migrants. Those who emigrate must "assume the rights and duties existing in the country that receives them, contributing to the common good, not to mention the religious dimension of life."

Zenit: Pope's Message for World Migrant and Refugee Day [2010-10-26]
Theme for the Day: "One Human Family"

The road is the same, that of life, but the situations that we pass through on this route are different: many people have to face the difficult experience of migration in its various forms: internal or international, permanent or seasonal, economic or political, voluntary or forced. In various cases the departure from their Country is motivated by different forms of persecution, so that escape becomes necessary. Moreover, the phenomenon of globalization itself, characteristic of our epoch, is not only a social and economic process, but also entails "humanity itself [that] is becoming increasingly interconnected", crossing geographical and cultural boundaries. In this regard, the Church does not cease to recall that the deep sense of this epochal process and its fundamental ethical criterion are given by the unity of the human family and its development towards what is good (cf. Benedict XVI, Encyclical Caritas in veritate, 42). All, therefore, belong to one family, migrants and the local populations that welcome them, and all have the same right to enjoy the goods of the earth whose destination is universal, as the social doctrine of the Church teaches. It is here that solidarity and sharing are founded.

"In an increasingly globalized society, the common good and the effort to obtain it cannot fail to assume the dimensions of the whole human family, that is to say, the community of peoples and nations, in such a way as to shape the earthly city in unity and peace, rendering it to some degree an anticipation and a prefiguration of the undivided city of God" (Benedict XVI, Encyclical Caritas in veritate, 7). This is also the perspective with which to look at the reality of migration. In fact, as the Servant of God Paul VI formerly noted, "the weakening of brotherly ties between individuals and nations" (Encyclical Populorum progressio, 66), is a profound cause of underdevelopment and -- we may add -- has a major impact on the migration phenomenon. Human brotherhood is the, at times surprising, experience of a relationship that unites, of a profound bond with the other, different from me, based on the simple fact of being human beings. Assumed and lived responsibly, it fosters a life of communion and sharing with all and in particular with migrants; it supports the gift of self to others, for their good, for the good of all, in the local, national and world political communities.

Venerable John Paul II, on the occasion of this same Day celebrated in 2001, emphasized that "[the universal common good] includes the whole family of peoples, beyond every nationalistic egoism. The right to emigrate must be considered in this context. The Church recognizes this right in every human person, in its dual aspect of the possibility to leave one's country and the possibility to enter another country to look for better conditions of life" (Message for World Day of Migration 2001, 3; cf. John XXIII, Encyclical Mater et Magistra, 30; Paul VI, Encyclical Octogesima adveniens, 17). At the same time, States have the right to regulate migration flows and to defend their own frontiers, always guaranteeing the respect due to the dignity of each and every human person. Immigrants, moreover, have the duty to integrate into the host Country, respecting its laws and its national identity. "The challenge is to combine the welcome due to every human being, especially when in need, with a reckoning of what is necessary for both the local inhabitants and the new arrivals to live a dignified and peaceful life" (World Day of Peace 2001, 13).

In this context, the presence of the Church, as the People of God journeying through history among all the other peoples, is a source of trust and hope. Indeed the Church is "in Christ like a sacrament or as a sign and instrument both of a very closely knit union with God and of the unity of the whole human race" (Second Vatican Ecumenical Council, Dogmatic Constitution Lumen gentium, 1); and through the action within her of the Holy Spirit, "the effort to establish a universal brotherhood is not a hopeless one" (Idem, Pastoral Constitution Gaudium et spes, 38). It is the Holy Eucharist in particular that constitutes, in the heart of the Church, an inexhaustible source of communion for the whole of humanity. It is thanks to this that the People of God includes "every nation, race, people, and tongue" (Rev 7:9), not with a sort of sacred power but with the superior service of charity. In fact the exercise of charity, especially for the poorest and weakest, is the criterion that proves the authenticity of the Eucharistic celebration (cf. John Paul II, Apostolic Letter Mane nobiscum Domine, 28).

If human flourishing requires that one be part of a community, is entitled to join any community one wishes?

Robert John Araujo, SJ: Bishops, Catholics, Cooperation, Citizenship, and More (“Thomas” or “additional”?)

New Wine, New Wineskins, Call for Papers (via Thomistica)

Who is the featured guest for 2011? Fr. James Keenan. When I first saw a flyer advertising the group's existence, I wasn't impressed. This new fact hasn't helped. Once again, what is the point of doing moral theology if one questions the Church's teachings or even its authority? And even if one proclaims to be "orthodox," what sort of impression does one give by inviting heterodox speakers?

A friend posted this on her FB:

Marc Berquist, husband of Laura Berquist, who developed the Classical Curriculum for homeschoolers, Mother of Divine Grace School, and professor at St. Thomas Aquinas College in CA, is not expected to make it through this weekend (he is terminally ill). I've only recently been aware of the Berquists' situation, but want to ask for all of your prayers throughout the weekend for Marc and his family.

The Founders Speak: Marcus Berquist - Founder and Tutor
Discipleship in the Intellectual Life

Why bother?

Thomistica.net: Philosophical Graduate Studies on Aquinas

John Finnis on the moral status of the conceptum

The Other F-Word (via The American Catholic)

His arguments concerning the moral status of the fetus are dependent of course on the claim that the embryo is a human person. See my previous posts on that question.

Eirenikon: Vatican II and the Orthodox Bishops

Smart Planet: Most medical studies are wrong

The study: Why Most Published Research Findings are False.

Hieromonk Maximos: Denominationalism

NLM: Toronto Oratory: Solemn Mass in Honour of the Beatification of John Henry Newman

Fr Cessario's Sermon on Newman from Marco Guillen on Vimeo.

Papal Address on Anniversary of Eastern Canon Law

Papal Address on Anniversary of Eastern Canon Law


Canon Law "Will Not Fail to Contribute to the Life and the Mission of the Church"

VATICAN CITY, OCT. 10, 2010 (Zenit.org).- Here is a translation of an address given Saturday by Benedict XVI upon receiving in audience participants in a congress marking the 20th anniversary of the promulgation of the Code of Canons of Eastern Churches.

* * *

Lord Cardinals,
Venerable Patriarchs,
Major Archbishops,
Dear Brothers in the episcopate and priesthood,
Illustrious Representatives of other ecclesial churches and communities,
Esteemed Practitioners of Eastern Canon Law,

With great joy I receive you at the conclusion of the scholarly proceedings, which were convened to celebrate the 20th anniversary of the promulgation of the "Codex Canonum Ecclesiarum Orientalium." I cordially greet all of you, beginning with Monsignor Francesco Coccopalmerio, whom I thank for the words he addressed to me also on behalf of those present. I thank the Congregation for Eastern Churches, the Pontifical Council for Promoting Christian Unity and the Pontifical Oriental Institute, who worked together with the Pontifical Council for Legislative Texts in organizing this conference. I would like to express my cordial appreciation to the speakers for the competent scientific contribution to this ecclesial initiative.

20 years after the promulgation of "Codex Canonum Ecclesiarum Orientalium" we would like to pay homage to the intuition of John Paul II, whom, in his concern that the Eastern Catholic Churches "flourish and carry out the mission entrusted to them with new apostolic vigor" (Vatican Council II, "Orientalium Ecclesiarum," 1) wanted to grant these venerable Churches a complete universal Code adapted to the times. In this way there was fulfilled "the same constant will of the Roman pontiffs to promulgate two Codes, one for the Latin Church and the other for the Eastern Catholic Churches" (Apostolic Constitution "Sacri canones"). At the same time there was reaffirmed the "very clear, constant, and firm intention of the supreme legislator in the Church in regard to the faithful safeguarding and diligent observance of all the rites" (ibid.).

The "Codex Canonum Ecclesiarum Orientalium" was followed by two other important documents of the magisterium of John Paul II: the encyclical letter "Ut unum sint" (1995) and the apostolic letter "Orientale Lumen" (1995). Furthermore, we cannot forget the "Directory for the Application of Principles and Norms on Ecumenism" published by the Pontifical Council for Promoting Christian Unity (1993) and the instruction of the Congregation for Eastern Churches about the application of the liturgical prescriptions of the Code (1996). In these authoritative documents of the magisterium various canons of the "Codex Canonum Ecclesiarum Orientalium," just as the "Codex Iuris Canonici," are textually cited, commented on and applied to the life of the Church.

This 20th anniversary is not only a celebratory event to preserve it in memory, but rather provides an occasion for confirmation to which above all the "sui iuris" Eastern Catholic Churches and their institutions, especially the hierarchies, are called. In this regard the apostolic constitution "Sacri canones" already foresees the context of verification. It is a question of seeing in what measure the Code effectively had force of law for all the "suir iuris" Oriental Churches and also in what measure the legislative authority of each "sui iuris" Church has provided for the promulgation of its own particular law, keeping present the traditions of its right along with the directives of Vatican Council II.

The topics of this conference articulated in three unities -- history, particular legislation, ecumenical perspectives -- indicate a very important "iter" to follow in this verification. It must start from the awareness that the new "Codex Canonum Ecclesiarum Orientalium" has created for the Oriental Catholic faithful a disciplinary situation that is partly new, becoming a valid instrument to protect and promote their rite understood as a "liturgical, theological, spiritual and disciplinary patrimony, distinct by culture and historical circumstances of peoples, that is expressed a way of living of the faith that is proper to each "sui iuris" Church" (can. 28, § 1).

In this way, the "sacra canones" of the ancient Church, that inspire the Oriental codification in force, stimulate all the Oriental Churches to conserve their own identity, which is simultaneously Eastern and Catholic. In preserving the Catholic communion the Eastern Catholic Churches did not at all intend to deny their own tradition. As has been many times repeated, the full union of the Eastern Catholic Churches with the Church of Rome that is already realized must not lead to a diminution of the consciousness of the unique authenticity and originality of those Churches. For this reason it is the task of all the Eastern Catholic Churches to conserve the common disciplinary patrimony and nourish their own traditions, which is a treasure for the whole Church.

The same "sacri canones" of the first centuries of the Church constitute to a large extent the same basic patrimony of canonical discipline that also regulates the Orthodox Churches. Thus the Eastern Catholic Churches can offer a peculiar and relevant contribution to the ecumenical journey. I am happy that in the course of your symposium you have taken account of this particular aspect and I encourage you to make it an object of further study, cooperating thus for your part to the common effort to adhere to the Lord's prayer: "May all be one ... that the world may believe ..." (John 17:21).

Dear friends, in the context of the Church's current effort for a new evangelization, canon law, as the peculiar and indispensable ordering of ecclesial fellowship, will not fail to contribute to the life and the mission of the Church in the world, if all the components of the People of God know how to interpret is wisely and apply it faithfully. Thus, I exhort, as did the venerable John Paul II, all the beloved children of the Eastern Churches "to observe the precepts set down with a sincere heart and a humble will, not in the least doubting that the Eastern Churches will provide in the best way possible for the good of the souls of faithful Christians with renewed discipline, and that they will always flourish and carry out the task entrusted to them under the protection of the glorious and blessed ever Virgin Mary, who in all truth is called 'Theotokos' and who shines as the great mother of the universal Church" ("Sacri canones").

I accompany this wish with the Apostolic Blessing, which I impart to you and to those who make their contribution in the various fields connected with the canon law of the Eastern Churches.

[Translation by Joseph G. Trabbic]

© Copyright 2010 -- Libreria Editrice Vaticana

Ite ad Thomam: Sapientis Institute, Free Course!

Algebra

I remember a discussion of algebra (which included a brief mention of calculus) in a class with Dr. Andres. (The class covered part of St. Thomas' commentary on the De Trinitate? As for the actual name of the course... I'd have to look it up on the transcript.) Dr. Andres did not think it was math, since it did not involve actual quantity. I offered the opinion that it was a study of rules concerning operations or calculation. I think that now I would say that it is more like the study of the "logic" of calculations, though for many it does not go to this level, as it is just memorization. Hence, it can seem like it is a study of the rules of calculation. The reasoning behind the calculation is obscured or ignored while we do the operations in order to get results.

2007: William Tighe replies to Louis Bouyer concerning the Great Schism.

Philippa Foot

From October of this year: Philippa Foot, Renowned Philosopher, Dies at 90 (via Mish)

Volokh Conspiracy
tpm
Time
Philosophy Now
Edward Feser

Natural Goodness (Google Books)
Virtues and Vices (Google Books)

Catholic Family News: A Great Thomist is Gone
Dr. Raphael Waters, R.I.P.
By John Vennari

“If the Lord takes me soon, be assured that I will be praying for you.” Dr. Waters said this to us, a group of his students, who visited him at his home on Friday evening, August 20.

We would not see him again. He died the following Thursday, on August 26 at 4:30 am in St. Mary’s Hospital in Lewiston, NY, at age 86.

His death is an incalculable loss.

Apart from being an internationally recognized scholar who was a member of several prestigious scholarly associations, he was also a lively and humorous professor whose intense love of philosophy was as contagious as it was exhilarating.

He died in the saddle, continually planning new courses to teach as he was slowly consumed by cancer and other painful maladies.

A Unique Pedigree

Dr. Waters was buried on September 1, 2010, one hundred years to the day from St. Pius X’s promulgation of the Oath Against Modernism, in which St. Pius X taught, “In the future the doctorate in theology or Canon Law must never be conferred on anyone who has not first of all made the regular course in scholastic [Thomistic] philosophy. If such a doctorate is conferred, it is to be held as null and void.”

It was Pius X who taught in his magisterial decrees that scholasticism is a central component in the combat with Modernism. Some of those at the funeral remarked that it appeared to be one of those ironies of Providence that Dr. Waters, one of the last of the great Thomists, should be buried on this significant anniversary.

Dr. Raphael Waters was a Master of Thomistic philosophy who possessed a pedigree that few others could boast. Born in Australia, and years later starting his career as a pharmacist, he became a student of the eminent Father Austin Woodbury at the Aquinas Academy in Sydney, a unique institution in the world. The school could not grant any degrees, yet people from all walks of life flocked to it because of the genius of its founder and instructor.

Father Woodbury, widely-known as “Doc” Woodbury, was trained by Father Reginald Garrigou-Lagrange, arguably the greatest Thomist of the 20th Century. Raphael Waters studied at the feet of Father Woodbury for decades. He took all the courses at the Aquinas Academy twice, and later became Father Woodbury’s co-teacher.

Dr. Waters traveled to Canada to further his studies, where he received three canonical and civil degrees in Philosophy from the University of Montreal. These degrees established him as qualified to teach in any Catholic seminary in the world.

In Canada, he studied under world-renowned masters such as Fathers Louis-Marie Regis and Louis-Bertrand Geiger. He said repeatedly, however, that the best of all his masters who towered head and shoulder above the rest was the “boy from the bush,” Father Woodbury.

For seven years he served as assistant professor of Philosophy at the University of Ottawa. In 1976 he accepted a position at Niagara University in Lewiston NY, where he served as Professor of philosophy until he resigned in 2004.

In 2005, he founded the Aquinas School of Philosophy. This was the last great project of his life to which he devoted all of his time and energy.

He lectured every Friday night, first at a parish church hall in Niagara Falls, then at the Education Room in St. Mary’s hospital in Lewiston. The classes were free and open to all.

Dr. Dennis Bonnette, retired professor of philosophy from Niagara University and long-time colleague, who also teaches at the Aquinas School of Philosophy, said in tribute to Dr. Waters the day after his death, “Dr. Waters’ entire life was devoted to what he called the Apostolate of Scholarship… nobody was more dedicated to his students, spending many hours with them.”

The love Dr. Waters nursed towards his students was evident from the tributes they voiced after his death.

One former student drove from North Carolina to attend the funeral. Others wrote touching tributes on his webpage obituary. One reads, “I was a student on Dr. Waters at Niagara University. I remember Dr. Waters fondly. He was a dedicated teacher who cared deeply for his students. Thank you, Dr. Waters, for courageously teaching the truth.”

Father Francis DeRosa, a former student of Dr. Waters, drove from Virginia to celebrate the Funeral Mass in Niagara Falls. In his homily, Father DeRosa said that apart from his parents, Dr. Waters was the single most determining factor in his decision to become a priest: “It was through the teaching of Dr. Waters that I truly came to understand the Catholic Church as the one true Church established by Christ.”

Dr. Waters’ dedication to scholarship is demonstrated by the fact that upon retirement at age 80, when many a man is ready to “take it easy”, he went on to found his own school: The Aquinas School of Philosophy. He did this to keep alive the vital philosophical teachings of Aristotle and St. Thomas Aquinas so woefully neglected in our time.

Indeed, he embodied 2500 years of the best of Western philosophical thought, and believed himself duty-bound to continue transmitting these great truths to others for as long as God gave him life.

Thomism Scorned

Dr. Waters was appalled at the state of education, and especially at the state of philosophy taught in Catholic colleges and universities. Thomistic scholasticism is out of fashion among Catholic academics, and has been so for decades.

Even prior to Vatican II, the progressivist proponents of the “New Theology” scorned scholasticism, claiming it too difficult for modern man to understand, and propounded new philosophical systems such as existentialism that would allegedly speak to modern man in his own language.

As early as 1950, keen Thomists such as Father David Greenstock warned against this new development: “We are asked to accept, in exchange for this solid foundation [of Thomism], the fluid concepts of a new philosophy, destined to change with time – we are told – like everything else in this fluid world. This, to our way of thinking, is not merely unreasonable, but also very dangerous.”

This new approach lacked the clarity and precision of Thomistic philosophy and introduced much mischief. It also cut the Catholic from his past, making the centuries-old Catholic language of scholasticism a foreign language to him.

This new approach was also the basis for progressive bishops and theologians at Vatican II to insist that Council documents be drafted in so-called pastoral (ambiguous) language. For example, the Decree on Ecumenism never defines ecumenism. The Council lays stress on “human dignity”, but never defines human dignity, etc.

Even Father Joseph Ratzinger, a young progressive theologian at Vatican II who was an adherent of the New Theology, rejoiced that the Council documents would not be drafted in scholastic terminology, as has been documented in past issues of Catholic Family News.

This lack of precision of Vatican II documents was alluded to by Bishop Thomas Morrow, a prelate who attended the Council. Catholic World News reported Bishop Morrow’s statement, “I was relieved when we were told that this Council was not aiming at defining or giving final statements on doctrine, because a statement of doctrine has to be very carefully formulated, and I would have regarded the Council documents as tentative and liable to be reformed.”

The chaos resulting from these documents is well attested by the present ruinous state of the Church throughout the world. The very fact it is commonly held that Vatican II documents can have both a liberal interpretation and a conservative interpretation (the hermeneutic of discontinuity/hermeneutic of continuity dichotomy) testifies to the want of scholastic precision in the documents themselves. No one even pretends the Decrees of Trent or Vatican I can be interpreted in any other manner than the precise language in which they are written.

The wholesale abandonment of scholasticism quickly spread throughout Catholic universities, where the philosophy of St. Thomas Aquinas was ignored, and a confused modern approach put in its place.

The Science of philosophy is replaced with the “History of Philosophy”, which introduces the student to hundreds of conflicting thinkers, but never teaches the student how to think. This results in the belief that philosophy is nothing more than a contradictory jumble of personal ideas and ideals.

“The ‘History of Philosophy’ is the worst way to teach or study philosophy”, insisted Dr. Waters. A History of Philosophy course has its place for students who already have years of solid philosophical instruction, and whose minds are trained in the true science that gives them the ability to recognize errors of deceptive systems.

It is akin to attending a school of architecture where the student is taught a history of the various styles of structures from ancient Greece to modern New York, but never learns how to build a building.

The disorder in philosophy is worse, as it necessarily flows into confusion in Ethics, and to a grand perversion of the way Ethics is taught. The modern instructor does not teach the student the sound objective principles of Aristotle and Aquinas by which to judge moral actions. A contemporary Ethics course often consists of a text book that is merely a collection of essays from various authors presenting conflicting views. On Abortion, two essays in favor, two essays against; Euthanasia: two essays in favor, two essays against; Capital Punishment: two essay in favor, two essays against.

The student, who is not taught any firm principles by which to judge, is then told to make up his own uninformed mind. In the end, the student will be swayed in moral matters either by gut feeling, or by personal interests, or by popular liberal sentiment. The deformed student will also come to accept the prevailing error taught in modern universities: that there is no objective moral law.

This is not education, but deformation. One can only pity students and their parents who spend vast sums of money, and go into debt for years, to receive this perverse de-education.

Philosophy is a Science

By contrast, Dr. Waters, along with Father Woodbury and St. Thomas Aquinas, rightly teach that philosophy is a science that gives certitude to the mind. Dr. Waters defined philosophy as “certain knowledge of all things through their ultimate causes in the light of the principles of reason.”

By “certain knowledge”, he means “sure knowledge”.

Dr. Waters’ mentor, Father Woodbury, spends a remarkable nine pages in his unpublished Introduction to Philosophy, demonstrating with pitiless logic: “Philosophy is knowledge of all things through highest causes, proceeding under the natural light of human reason.” Here, both Dr. Waters and Father Woodbury simply reiterate the teaching of St. Thomas Aquinas: “Wisdom [i.e. philosophy] is the science which studies first and universal causes; wisdom considers the first cause of all causes.”

Philosophy differs from the experimental sciences as it studies the ultimate cause of all things.

For example, as the philosopher Brother Benignus noted, the science of physics formulates the laws of motion, but it does not answer the question “Why is there motion in the universe”? Biology sets out to explain the functions, likeness and unlikeness of living things, but it cannot answer the origin, principle and purpose of life. Experimental psychology seeks to describe the behavior of man, but it cannot answer the questions: “What is man?” or “what is the reason of man’s existence?”

“The philosopher is above all the guardian of the principles of reason”, Dr. Waters taught. Principles of reason are so fundamental that they cannot be proved, only defended. Some of these principles of reason include:

• Nothing can both be and not be at the same time and under the same circumstances (this is the principle of non-contradiction which is the most fundamental principle of reason).
• Whatever undergoes movement is moved by another;
• Every agent acts for the sake of an end;
• The whole is greater than its part;
• It is never lawful to do an evil act for the sake of a good end.

These and other principles of reason are the tools of the philosopher by which he forms solid judgments about the world around him.

The principles of reason are employed in every branch of true philosophy: Logic; Cosmology; Philosophical Psychology; Metaphysics; Poietics; Ethics, and the rest. All of these sciences, properly taught according to the Aristotelian/Thomistic tradition, form a magnificent whole that support and complete one another.

For example, one cannot have sound notion of what is proper human behavior (Ethics) unless one has a correct understanding of what is human nature (Philosophical Psychology), or of the existence of God as our last end (Metaphysics).

Another advantage of sound philosophy is that it prevents one from bowing down before the altar of experimental science. Professor Stephen Hawking and his bogus claim that the universe can be explained without God do not intimidate a man familiar with the metaphysical teachings of Aristotle and Aquinas.

In his new book The Grand Design – which as of mid-September has sold over 36,000 copies – Hawking claims, “Spontaneous creation is the reason there is something rather than nothing, why the universe exists,” and it is not necessary to invoke God as the source of all creation.

In other words, Hawking says that the entire universe came from nothing, that we have a magnificent effect without a cause, that nothing produced everything. This absurdity, which we see nowhere else in all of creation, is what Hawking invokes to explain all of creation.

As philosopher Dr. Bonnette remarked when he heard Hawking’s assertion, “This is what happens when a physicist tries to do metaphysics. He’s speaking outside his field.” The modern world in its godless ignorance prostrates itself before the scientist Hawking. The true philosopher regards Hawking as an object to be pitied.

The Aquinas School of Philosophy

Dr. Raphael Waters taught the true science of scholastic philosophy at his Aquinas School of Philosophy. Between 2005 and 2007, he delivered courses in Philosophical Psychology and Ethics. I was privileged to start attending his classes in spring 2007, and recorded a series of stand-alone lectures on various topics, a full course on Metaphysics, and a full course on Philosophical Psychology.

In fact, at the time he was teaching Philosophical Psychology, he had an accident at home that laid him up for 10 months. On a Sunday night in winter at about 9:30, he fell in his bathroom, crushed his ribs when he hit the bathtub, and lay there all night unable to move.

Providentially, a driver from the cancer institute, who had come the next morning to take him to hospital, called the police when Dr. Waters did not answer the door. The entire time he was hospitalized from this accident, wracked in pain, his only thought was returning to his students.

On September 11, 2009, Dr. Waters began his course on Ethics, which would alas remain unfinished. While giving this course, he was in an out of the hospital, and was also undergoing cancer treatment at Roswell Park Institute in Buffalo.

On Friday January 22, 2010 when we were about halfway through the Ethics course, he opened the class with a special thank you to all of us who came to the school, supported it, and spread word about it (it is actually we who owed thanks to him). He told some of us privately that he was scheduled for a special meeting at Roswell Cancer Institute the following Monday, and they had bad news for him.

The next night, January 23, he experienced such strong pains in his legs (due to another malady unrelated to his cancer) he was rushed to the hospital. He would never return to class.

Above all, he was concerned for the future of his school. As I have recorded his lectures and have them on audio CD, the class continued to meet each Friday night in Lewiston to listen to his recorded talks and continue the study of philosophy.

In April, his long-time friend and colleague Dr. Dennis Bonnette was able to return and resume teaching. The school thus continues. Dr. Bonnette has delivered a brief course on points of Metaphysics, and is now conducting his own course on the Philosophy of Human Nature. He is a superb teacher.

All of these classes are being recorded and will be released through Oltyn Library Services at www.aquinasphilosophy.com . Dr. Waters’ unfinished Ethics course will also be released before the end of the year.

In the Saddle

I will close with a consideration that indicates the remarkable character of Dr. Waters; his determination to carry on. Throughout his final months, even though he would never return to class, he did not give up his plans to continue.

One day last February, when I visited him at the hospital, he laid out four other courses he was planning to teach: Logic, Epistemology, a course on Dr. Woodbury’s Introduction to Philosophy, and a fourth that I don’t remember. This was apart from his determination to complete his unfinished Ethics course.

It was edifying and humbling to see this 86-year-old man, literally dying from cancer, steadfast in his resolve to teach in the future.

His article against the fallacy of homosexual “marriage”, on page 5 of this issue, is something he wrote and sent to me only three weeks before his death. Even in the last days of his life on earth, he was still working out a new Prospectus for the school.

He always kept going. He never gave up. He never said, “I’ve done enough”. He never said, “I’m too old or too sick to continue”. In this and in his lifelong dedication to truth, he is model for us all.

Please pray for the repose of the soul of Dr. Raphael Waters. May he rest in peace.

The Centre for Thomistic Studies

Sandro Magister, Papal Primacy. Russia Heads the Resistance Against Rome
The patriarchate of Moscow is a great admirer of the current pontiff. But it is also the most hesitant to recognize his authority over the Orthodox Churches of the East. The results of the talks in Vienna

Eirenikon has a post concerning Louis Bouyer's opinion about the schism between Catholic and Orthodox, along with links to past discussions at Pontifications and elsewhere.

Papal Address at Concert in His Honor

Papal Address at Concert in His Honor


"The Masterpiece of the Human Being Is His Every Act of Genuine Love"

VATICAN CITY, OCT. 4, 2010 (Zenit.org).- Here is a translation of the address Benedict XVI gave Friday during a concert held in his honor in Paul VI Hall.

* * *

Venerable Brothers,

Distinguished Gentlemen and Ladies, Dear Brothers and Sisters,

First of all I would like to address my heartfelt gratitude to ENI [Ente Nazionale Idrocarburi], in the person of the president, professor Roberto Poli, who courteously sponsored this evening. Already some time ago ENI offered to organize a concert to coincide with the restoration project on the lateral facades of St. Peter's Basilica. After carrying out the memorable cleaning of the facade, admired by millions of pilgrims during the Jubilee of 2000, this great subsequent work is fully under way: entering the Vatican by the Arch of Bells or by the Petriano, one is surprised -- on looking at the part that is already finished -- by the appearance of the Travertine [marble], which looks like we've never seen it, soft and velvet-like. This is also a great "orchestral" work, and all those who direct it and carry it out, with mastery and diligence, deserve applause!

Hence ENI thought of a concert -- perhaps to compensate for the noise that these works inevitably cause! Called to this were the Orchestra and Choir of the St. Cecilia National Academy, that is, two institutions that, because of their history, the quality of their art and their typically "Italian" sound, represent Rome and Italy in the global musical scene.

To all the members of the orchestra and the choir I would like to offer my congratulations, with the hope that they will always be able to give life -- as this evening -- to immortal works. In particular, I express my heartfelt appreciation to the director, Neeme Jarvi, to the pianist, Andrea Lucchesini and to the choir master, Ciro Visco. A special greeting also to the group of the poor, helped by the diocesan Caritas, whom I wished to invite to experience with us this moment of joy.

And now a brief reflection on the music we have heard: a Haydn symphony, of the "London" group called "The Surprise," or mit dem Paukenschlag for the characteristic use of the timpani in the second movement; Beethoven's Choral Fantasy, a quite atypical passage as genre in Beethoven's landscape, but which shows in a synthetic way the expressive possibilities of soloist, orchestral and choral music; and placed in the middle, the Cecilia, vergine romana, of Arvo Part. The two works of Haydn and Beethoven have made resound all the richness and power of symphonic music of the Classical and Romantic period: With it human genius competes in creativity with nature, gives life to varied and manifold harmonies, where the human voice also takes part in this language, which is as a reflection of the great cosmic symphony. This form is characteristic above all of the Romantic and late Romantic period, but it goes further, it represents a universal dimension of art, a way of conceiving man and his place in the world.

Part's work on the other hand, though making use of a similar instrument, a symphonic orchestra and a choir, wishes to give voice to another reality, which does not belong to the natural world: It gives voice to the testimony of faith in Christ, which in one word is "martyrdom." It is interesting that this testimony is personified in fact by St. Cecilia: a martyr who is also the patroness of music and of bel canto.

Hence it is necessary to congratulate also the one who planned the program, because joining this work on St. Cecilia to Haydn's and Beethoven's works offers a contrast rich in meaning, which invites us to reflect. The text of the saint's martyrdom and the particular style that interprets it in a musical key, seems to represent the place and task of faith in the universe: In the midst of the vital forces of nature, which are around man and also within him, faith is a different force, which responds to a profound word, "arising from the silence," as St. Ignatius of Antioch would say. The word of faith needs great interior silence, to hear and obey a voice that goes beyond the visible and tangible. This voice also speaks through the phenomena of nature, because it is the power that has created and governs the universe; but to recognize it, a humble and obedient heart is necessary -- as the saint teaches, whose memorial we celebrate today: Saint Thérèse of the Child Jesus. Faith follows this profound voice where art on its own cannot reach: It follows it on the path of witness, of selfless giving of oneself out of love, as Cecilia did. Then the most beautiful work of art, the masterpiece of the human being is his every act of genuine love, from the smallest -- in the daily martyrdom -- to the extreme sacrifice. Here life itself becomes a song: an anticipation of this symphony that we will sing together in Paradise. Thank you again and good evening.

[Translation by ZENIT]

Zenit: Catholic-Orthodox Commission Statement

Catholic-Orthodox Commission Statement


We "Commend the Continuing Work of the Dialogue to the Prayers of the Faithful"

VIENNA, Austria, SEPT. 29, 2010 (Zenit.org).- Here is a communique released at the conclusion of the 12th plenary session of the International Mixed Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church, which took place Sept. 22-27 in Vienna.

* * *

The twelfth meeting of the Joint International Commission for Theological Dialogue between the Orthodox Church and the Roman Catholic Church took place in Vienna, Austria, a city with a long history, a bridge between West and East, with a rich ecumenical life. The meeting, generously and fraternally hosted by the Roman Catholic Archdiocese of Vienna, from 20-27 September 2010, in the Kardinal König Haus.

Twenty three Catholic members were present, a few were unable to attend. All the Orthodox Churches, with the exception of the Patriarchate of Bulgaria, were represented, namely the Ecumenical Patriarchate, the Patriarchate of Alexandria, the Patriarchate of Antioch, the Patriarchate of Jerusalem, the Patriarchate of Moscow, the Patriarchate of Serbia, the Patriarchate of Romania, the Patriarchate of Georgia, the Church of Cyprus, the Church of Greece, the Church of Poland, the Church of Albania and the Church of the Czech Lands and Slovakia.

The Commission worked under the direction of its two co-presidents, Archbishop Kurt Koch and Metropolitan Prof. Dr John of Pergamon, assisted by the co-secretaries, Metropolitan Prof. Dr Gennadios of Sassima (Ecumenical Patriarchate) and Rev. Andrea Palmieri (Pontifical Council for Promoting Christian Unity).

At the opening plenary session on Wednesday, 22 September, the Commission was welcomed very warmly by the host, Cardinal Christoph Schönborn of Vienna, and by Metropolitan Michael of Austria of the Ecumenical Patriarchate on behalf of all Orthodox Churches present in Austria. Both emphasized the importance of holding the meeting in Vienna, which occupies a particular place in the history of the whole of Christianity. In the evening a reception was given by the Mayor of Vienna, Dr. Michael Häupl, at the Vienna Town Hall. The co-presidents announced that His Holiness Pope Benedict XVI had urged intense prayer for the Commission meeting at his Wednesday General Audience and they read a Message to the participants from His All Holiness the Ecumenical Patriarch Bartholomew. A letter was sent by the co-presidents on behalf of the Joint Commission to the former President of the Pontifical Council for Promoting Christian Unity and co-president of the dialogue, Cardinal Walter Kasper, expressing gratitude and appreciation for his service and for his significant contribution.

On Thursday, 23 September, the Ecumenical Council of Churches in Austria met the members of the Joint Commission at Kardinal König Haus. On Saturday, 25 September, the Catholic members celebrated the Eucharist in the Stephansdom in Vienna presided over by Cardinal Christoph Schönborn, in the presence of the Orthodox members. In his homily he said that "we have and we need a primacy in the canonical sense, but above all there is the primacy of charity. All canonical dispositions in the Church serve this primacy of love (agape)". Afterwards a reception was offered in the Courtyard of the Archiepiscopal Palace of Vienna.

On Sunday, 26 September, the Orthodox members celebrated the Divine Liturgy in the Cathedral of the Holy Trinity of the Greek Orthodox Metropolitanate of Austria in Vienna, presided over by Metropolitan John of Pergamon, in the presence of the Catholic members. In addressing those present, Metropolitan Michael of Austria conveyed "the greetings of the Ecumenical Patriarch Bartholomew and underlined the role and the contribution of the Greek Metropolitanate to the history of Vienna with great eminent personalities". He also referred to "the close collaboration between Orthodox and Catholics in Austria and in Vienna in particular, expressing the wish that the Lord's prayer 'that all may be one' (Jn 17:21) be a reality in the search for the unity of His Church".

During the afternoon, the members paid a visit to the Cistercian Abbey of Heiligenkreuz and attended the service of Vespers. Later in the evening, they visited the Russian Orthodox Cathedral of St. Nikolaus.

On the first day of the meeting, as is customary, the Roman Catholic and Orthodox members met separately to coordinate their work. The Orthodox meeting discussed among other things the unfinished draft text produced by the 11th plenary session in Paphos, Cyprus last year, and much time was given to the methodology of the dialogue. The Catholic meeting also considered the draft text, seeking specific ways to improve the text, and reflected on methodological questions.

As was decided at the 10th plenary session in Ravenna, 2007, the Commission is studying the theme "The Role of the Bishop of Rome in the Communion of the Church in the First Millennium", on the basis of a draft text prepared by the Joint Coordinating Committee, which met in Aghios Nikolaos/Crete, Greece, 2008. During its meeting in Vienna, the Commission continued the detailed consideration of the text which began at last year's plenary session at Paphos, Cyprus. At this stage, the Commission is discussing this text as a working document and it decided that the text must be further revised. It was also decided to form a sub-commission to begin consideration of the theological and ecclesiological aspects of Primacy in its relation to Synodality. The sub-commission will submit its work to the Joint Coordinating Committee of the Commission which will meet next year.

During the meeting the members received the sad news that Mgr Eleuterio Fortino, co-secretary of the Joint Commission since its inception, passed away, after a long period of illness, and prayers were offered for the repose of his soul.

The meeting of the Joint Commission was marked by a spirit of friendship and trustful collaboration. All members greatly appreciated the generous hospitality of the host Church, and they strongly commend the continuing work of the dialogue to the prayers of the faithful.

Vienna, Austria, 26 September 2010.

Eirenikon: Catholic-Orthodox Commission Statement and Met. Hilarion: No “breakthroughs” in Vienna

Fr. Maximos, Of primacy and other things

LEARNING AS RECOLLECTION:
A Thomistic Approach to Recovering Higher Education
by Peter A. Redpath

Judging well

Does the act of judgment have a habit or virtue? It is apparent that there is a difference between judging and judging well. Is judging well solely due to the accumulation of experience? For example, judging how fast the cars in front of us are going--some seem to never learn to make the judgment before making a lane change. The act of judgment is dependent upon our moral state -- those who are patient enough to accumulate sufficient sense data before judging are better able to do so than those who are not.

How is the habit of nous or intellectus related to simple apprehension and judgment? I used to think that intellectus was related to simple apprehension only, but now I am wavering on this point. But I do not see how our judging well is due to anything but experience and having the requisite moral habits.

Logic and Mental Philosophy
Principles of Logic
The Mansions of Thomistic Philosophy
Classical man and the Traditional Ethic
Joseph Sikora, S.J. article

Where has Joseph Magee gone? Elementary Aristotelian-Thomistic Logic is still incomplete.


(This post reminds me of the account of human knowledge given by virtue epistemologists like Linda Zagzebski.)

OUP (Google Books)
Ernest Sosa's A Virtue Epistemology
Heather Battal, What is Virtue Epistemology

Misc: The Lonergan Institute