Tuesday, 20 October

21:00

Thomism Conference by Dominican Friars Postponed [News - thomistica]

The friars of the Order of Preachers (Dominicans) have held conferences on Thomism in 2010 (Warsaw) and 2013 (Washington, D.C.), with plans (as I had earlier noted) for another in 2016, to be hosted by the Toulouse Province of friars (publishers of the Revue Thomiste). However, due to several events already scheduled for 2016, including those connected with the 800th Jubilee of the Order, the conference has been postponed until 2017. 

While conference attendance has been restricted to Dominican friars, some of the presentations have been published, both for the 2010 conference (Dominicans and the Challenge of Thomism) and for the 2013 event (Nova et Vetera 12.4, Autumn 2014).

15:48

Sin and Mercy [Dominus mihi adjutor]

To be honest, the Archbishop of Caracas, Cardinal Urosa, has never before crossed the radar of my consciousness. But then he made an intervention at the Synod: Mercy invites the sinner and it becomes forgiveness when one repents and changes one’s life. The prodigal son was greeted with an embrace from his father only when he […]

13:18

Neuerscheinungen für Scholastiker [Scholastiker]


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Die Situation für scholastische Philosophen, was die Publikationen angeht, hat sich in den vergangenen zehn Jahren erheblich verbessert. Während vor zehn Jahren pro Jahr einige, wenige Neuerscheinungen zur scholastischen Philosophie zu verzeichnen waren und dies vor allem historisch orientierte Titel, erscheinen derzeit fast monatlich ein bis zwei neue Titel. Leider fast ausschließlich auf Englisch. Wie auch sonst ist die systematische Philosophie in Deutschland leider fünf bis zehn Jahre hinter der internationalen (d.i. angelsächsischen) Entwicklung hinterher. Heute möchte ich Ihnen zwei interessante Neuerscheinungen vorstellen.






Zunächst die hervorragende Arbeit des jungen irischen Philosophen Gaven Kerr, der auch auf Youtubemit einem Vortrag zum Thema Tradition der scholastischen Philosophie vertreten ist. Im renommierten Verlag Oxford University Press ist kürzlich sein Buch Aquina’s Way to God. The Proof in De Ente et Essentia erschienen. Der Titel ist in Deutschland derzeit offensichtlich vergriffen, denn er wird bei Amazon.de für den Horrorpreis von fast 170 Euro angeboten (offiziell kostet das Buch im Hardcover unter 70,00 Euro).



In seiner kleinen Schrift behandelt Kerr den wenig bekannten Gottesbeweis Thomas von Aquins in seiner Frühschrift De Ente et Essentia – Über das Sein und das Wesen. Dieser Gottesbeweis taucht, zumindest auf den ersten Blick, in den „Fünf Wegen“, also den fünf Gottesbeweisen in der Summa Theologiae nicht auf, was viele Philosophen in der Vergangenheit mit Erstaunen festgestellt haben. Allerdings wurde bereits seit Jahrzehnten darauf hingewiesen, dass der Gottesbeweis aus „De Ente“ der „zweite Weg“ in der Summaist. Dieser „Zweite Weg“, der immer wieder in der Interpretation Probleme bereitet hat, da er eine sehr große Ähnlichkeit zum ersten Gottesbeweis (der auf Aristoteles zurückgeht) zeigt, wurde unter anderem von dem französischen Neuthomisten Etienne Gilsonschon vor fast 100 Jahren mit dem Gottesbeweis in De Ente et Essentia in Verbindung gebracht. Dieser Gottesbeweis geht aus von der realen Verschiedenheit von Wesen und Existenzund führt dann zu dem Wesen, bei dem Wesenheit und Existenz identisch sind, d.h. dessen Wesen seine Existenz ist und dies trifft nur auf Gott zu oder, wie Thomas sagt, „dies nennen alle Gott“.



Gaven Kerr untersucht nun in seiner Schrift sehr ausführlich und präzise den Gottesbeweis in De Ente. Das Buch ist sehr gut lesbar und verständlich geschrieben und geht in kleinen Schritten vor. Kerr versucht zu zeigen, dass dieser Gottesbeweis aus De Ente mit den wenigsten philosophischen Voraussetzungen auskommt. Grundlage des Gottesbeweises ist vor allem der reale Unterschied zwischen Wesenheit und Existenz, doch wird dieser Unterschied, der für Thomas‘ Werk zentral ist, intensiv und mit analytischer Präzision begründet.



Ein anderer Titel sei noch erwähnt, der in den USA erschienen ist: Steven J. Jensen: Knowing the Natural Law. From Precepts andInclination to Deriving Oughts. Thema der Arbeit ist das Naturrechtund zwar in thomistischem Verständnis. Allerdings geht es nicht primär um eine Darstellung der Theorie des Naturrechts, obwohl auch dies nicht zu kurz kommt, sondern um eine Auseinandersetzung mit der sogenannten „New Natural Law Theory“, die inzwischen zwar auch nicht mehr ganz so neu ist (sie entstand in den 1960er Jahren). Diese neue Naturrechtstheorie, die auf die beiden Ethiker German Grizez und John Finnis zurückgeht, versucht den bekanntesten Einwand gegen das Naturrecht zu umgehen, indem sie den Einwand akzeptiert. Der wichtigste Einwand gegen das Naturrecht ist der Vorwurf des sogenannten „naturalistischen Fehlschlusses“, nach dem es nicht möglich ist, aus der Natur oder dem Wesen einer Sache auf ein moralisches Sollen zu schließen. Üblicherweise wird hier argumentiert, dass ontologische und moralische Ebene miteinander vermischt werden, bzw. dass aus einer Tatsache kein Sollen, keine moralische Handlungsanweisung erfolgt. Ich habe dazu mehrfach in diesem Blog Stellung genommen (z.B. hier).  Die neue Naturrechtstheorie von Finnis und Grizez versucht nun, die Moral nicht aus der Natur abzuleiten, sondern aus einigen obersten moralischen Prinzipien, insbesondere dem ersten Prinzip Thomas von Aquins, „man soll das Gute tun und das Böse unterlassen“. Dagegen ist zunächst nichts einzuwenden, allerdings handelt es sich dann nicht mehr um Naturrecht im klassischen Sinne und vor allem kann man sich bei dieser Theorie nicht auf Thomas berufen, was Finnis und Grizez allerdings tun. Steven Jensen versucht nun mit verschiedenen guten Argumenten die Berufung auf Thomas zu widerlegen und er macht zugleich deutlich, dass das Argument des naturalistischen Fehlschlusses falsch ist und auf Thomas nicht zutrifft. In dem Buch wird auch ein einflussreicher deutschsprachiger Ethiker mehrfach kritisiert, der zur Neuen Naturrechtstheorie gehört und Professor für Moralphilosophie in Rom ist: ich meine den Schweizer Opus Dei Priester Martin Rhonheimer. Beim Lesen dieses Buches wurde mir klar, worin die Grundlage seines liberalen Katholizismus besteht.



Das Buch setzt einige Kenntnisse der Ethik und des Naturrechts voraus und ist sehr empfehlenswert.

13:01

Matrimony 101 [The Sensible Bond]

Okay, let's run this through one last time for those at the back.

If I, a Catholic, marry my spouse ...

- and stay with her for life, I'm beating the contemporary odds. Thanks be to God.

- and later we divorce civilly, we are still married in both the natural (life-long, exclusive bond by mutual consent) and supernatural orders (the sacrament of matrimony). I am free in civil law (depending on where I live) to marry again but not free before God to marry again.

- but then divorce and I find a new partner, I can marry this person civilly but not sacramentally. If I am sexually active with my civil spouse, I am committing a grave sin against my still valid marriage vows and my sacramental spouse. Call this adultery or sexual relations outside marriage or what you will. It does not change the nature of the act.

- but then divorce, marry civilly another partner with whom I am sexually active, I commit a grave sin and cannot be in a state of sanctifying grace, and therefore, I cannot approach the sacraments of the living (confirmation, matrimony, orders, the Eucharist).


In this last case, there are only a small number of options open to me:

- ignore the Catholic Church, an institution for the sexually repressed and regressives.

- seek the annulment of my first marriage, and subsequently, the regularization of my second marriage. This means I am conceding all the above.

- or deny one of the following:

1) that the bond of the first marriage continues to exist and, by that fact (since a bond would be meaningless otherwise), imposes obligations and exclusions on me. This is what Cardinal Marx means by asking whether we should call this situation adultery.

2) that while the bond still exists, it is a grave sin to ignore its obligations and exclusions. Cardinal Marx also tries to cancel out their gravity by claiming equal moral obligations devolving from the second marriage.

- or claim that:

3) even if it is a grave sin, my regret for the failure of the first marriage excuses me from the new sin of sexual relations with my second wife. This is forgiveness without conversion of life, and is intrinsic to the Kasper proposal, as I understand it.

4) that grave sin is not an impediment to receiving the sacraments of the living.

5) that the second marriage involves no grave sin at all, whether through sexual relations or any other means. This is what most lay folk inside and outside the Church think.

*****************

Such that, as night follows day, any change in the discipline excluding the remarried from the Eucharist will necessitate one of the following:

- serious damage to our understanding and observance of the marital bond and its obligations.

- serious damage to our understanding and observance of the correlation of forgiveness and conversion of life.

- serious damage to our understanding and observance of the relationship between the sacraments and sanctifying grace.

*****************

But, then, who am I to judge?

10:43

The Sin-nod — Clarifying some of the Nonsense [Dominus mihi adjutor]

It has taken some time, but it is coming finally. It’s in a more subtle form than usual, and perhaps far less subtle in places I have not seen. It is, of course, the old chestnut that bishops and clergy preach down to the faithful, have no knowledge of “real life”, and that their recourse […]

00:58

Koukl responds (Updated) [Edward Feser]

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Christian apologist Greg Kouklkindly sent me a response to my recent post about the discussion generated by his recent comments about atheism, natural theology, and Romans 1:18-20.  With his permission, I post it here.  I’ve been thinking of writing up a follow-up to my recent post anyway, and when I do I’ll comment on Greg’s remarks.  But for the moment, here is Greg’s response, for which I thank him: 

Feser’s concern, I think, is partly the result of taking general remarks made in a video blog about Romans 1 and asking of it the kind of precision not generally possible in that format.  In a brief verbal summary of an issue there is little opportunity for nuance regarding the kinds of concerns brought up in Feser’s thoughtful 2,500 word blog, which may account for my own remarks appearing “glib."

Maybe a few brief comments (versus a full-throated response) will add more clarity, though it probably will not alleviate all the disagreement.  No worries.  I can live with opposing views, even from people I respect (I thoroughly enjoyed what I’ve read of Feser’s The Last Superstition).

Feser faulted me for lack of argument, yet my purpose was not to make a case, but rather merely to articulate what I take to be Paul’s assessment of man’s condition.

As to the comment, “'The Bible says so' is, of course, not a good argument to give someone who doesn’t accept the authority of the Bible in the first place,” I agree wholeheartedly, as those familiar with my work know. My comments in the video blog, however, were directed to believers (just as Paul’s were), not atheists, so a straightforward appeal to the text seems legitimate.

As to whether or not my take on Romans 1 is an “extreme interpretation” or not, I can only commend you to Paul’s wording itself.  I don’t think it is the least bit vague, ambiguous, or moderate.  He says that certain of God’s attributes have been “clearly seen” and “understood” (1:20), and certain particulars about God are “known” being “evident within them,” since “God made it evident to them” (1:19).  Yet men still "suppress” (katecho, "to hold down, repress," Wuest) these truths “in unrighteousness.” It’s difficult to see how a more moderate (vs. my “extreme”) understanding of the passage could actually be faithful to Paul’s words.

Further, if our knowledge of God is merely “general and confused” (Aquinas), it’s hard to see how God can hold us accountable for it (“without excuse” 1:20), making us properly subject to his “wrath” (orge, 1:18).

Even after reading Feser’s critique (et al), it still strikes me that, regarding man’s innate knowledge of God, Paul is saying something quite a bit stronger than that man has “a natural inclination of the weaker and inchoate sort." Thus, his unbelief is properly culpable.

For the record, I take this knowledge to be dispositional (known even if not currently or consciously aware of), not occurent (in mind and currently aware of) for the reasons that Feser (and others) pointed out.  So man’s state of awareness of God, and his heart’s disposition towards rebellion against God are both sub-conscious.

Thus, though many atheists are not consciously aware of their rebellion (some are, of course) and may feel they have intellectual integrity in their atheism (some demonstrate a measure of integrity in their reasoned rejection of God), still, when all the cards are on the table in the final judgment, when men’s deepest and truest motives are fully revealed (Lk. 12:2), rebellion will be at the core.  This rebellion-at-the-core, I think, is what Paul had in mind in Rom. 1—a fairly ordinary, run of the mill biblical point, it seems.

Regarding beleaguered Emil, I am inclined to agree with Feser: "A religious believer is not like someone trying to hold a beach ball underwater; rather, he is like someone trying to get a submerged beach ball with a leak in it to come back up to the surface." Nicely put.

Remember, Paul’s point is that fallen humans are in rebellion and unbelief.  But regeneration changes that, does it not?  Those who have come to Christ (e.g., “Emil”) are not the subject of his concern.  Doubt may still crop up, but for completely different reasons, I think.  So the alleged reductio simply does not apply here since the scope of Paul’s comments (along with my reflections on them) is limited to man in rebellion, not to believers who have laid down their arms.

However, even deeply distressed Emil (and atheists with his same complaint) must account for the objective morality that was violated by the massacre, and no subjectivist account (biological or social) is going to be adequate. Ultimately, even man’s ubiquitous complaint about real Evil in the world (a complaint I share), ultimately and irrevocably (I think) points back to the God who alone grounds the Goodness necessary to make the problem of evil intelligible to begin with.

So, it seems to me that my general remarks about Romans 1 and atheists are defensible given the video’s intended audience and scope, and given the specific language of Romans 1.  In the future when I address this issue, I will try to remember the “dispositional knowledge” qualification that might alleviate some confusion.

One final thought.  Though I do not think it helpful to bandy this phrase about in the public dialog, the statement, “The fool has said in his heart there is no God,” is not mine, but God’s.

Greg Koukl

Stand to Reason

UPDATE: Greg Koukl’s response has now been posted also at the Stand to Reason blog.  And Randal Rauser comments on Koukl’s response at his own blog.

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September 2015
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293001020304
August 2015
MonTueWedThuFriSatSun
27282930310102
03040506070809
10111213141516
17181920212223
24252627282930
31010203040506
July 2015
MonTueWedThuFriSatSun
29300102030405
06070809101112
13141516171819
20212223242526
27282930310102
June 2015
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29300102030405
May 2015
MonTueWedThuFriSatSun
27282930010203
04050607080910
11121314151617
18192021222324
25262728293031
April 2015
MonTueWedThuFriSatSun
30310102030405
06070809101112
13141516171819
20212223242526
27282930010203
March 2015
MonTueWedThuFriSatSun
23242526272801
02030405060708
09101112131415
16171819202122
23242526272829
30310102030405
February 2015
MonTueWedThuFriSatSun
26272829303101
02030405060708
09101112131415
16171819202122
23242526272801
January 2015
MonTueWedThuFriSatSun
29303101020304
05060708091011
12131415161718
19202122232425
26272829303101
December 2014
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29303101020304
November 2014
MonTueWedThuFriSatSun
27282930310102
03040506070809
10111213141516
17181920212223
24252627282930
October 2014
MonTueWedThuFriSatSun
29300102030405
06070809101112
13141516171819
20212223242526
27282930310102
September 2014
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29300102030405
August 2014
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293031
July 2014
MonTueWedThuFriSatSun
30010203040506
07080910111213
14151617181920
21222324252627
28293031010203
June 2014
MonTueWedThuFriSatSun
26272829303101
02030405060708
09101112131415
16171819202122
23242526272829
30010203040506
May 2014
MonTueWedThuFriSatSun
28293001020304
05060708091011
12131415161718
19202122232425
26272829303101
April 2014
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293001020304
March 2014
MonTueWedThuFriSatSun
24252627280102
03040506070809
10111213141516
17181920212223
24252627282930
31010203040506
February 2014
MonTueWedThuFriSatSun
27282930310102
03040506070809
10111213141516
17181920212223
24252627280102
January 2014
MonTueWedThuFriSatSun
30310102030405
06070809101112
13141516171819
20212223242526
27282930310102
December 2013
MonTueWedThuFriSatSun
25262728293001
02030405060708
09101112131415
16171819202122
23242526272829
30310102030405
November 2013
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293001
October 2013
MonTueWedThuFriSatSun
30010203040506
07080910111213
14151617181920
21222324252627
28293031010203
August 2013
MonTueWedThuFriSatSun
29303101020304
05060708091011
12131415161718
19202122232425
26272829303101
July 2013
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29303101020304
June 2013
MonTueWedThuFriSatSun
27282930310102
03040506070809
10111213141516
17181920212223
24252627282930
May 2013
MonTueWedThuFriSatSun
29300102030405
06070809101112
13141516171819
20212223242526
27282930310102
April 2013
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29300102030405
March 2013
MonTueWedThuFriSatSun
25262728010203
04050607080910
11121314151617
18192021222324
25262728293031
February 2013
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728010203
January 2013
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293031010203
December 2012
MonTueWedThuFriSatSun
26272829300102
03040506070809
10111213141516
17181920212223
24252627282930
31010203040506
November 2012
MonTueWedThuFriSatSun
29303101020304
05060708091011
12131415161718
19202122232425
26272829300102
October 2012
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29303101020304
September 2012
MonTueWedThuFriSatSun
27282930310102
03040506070809
10111213141516
17181920212223
24252627282930
June 2012
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293001
May 2012
MonTueWedThuFriSatSun
30010203040506
07080910111213
14151617181920
21222324252627
28293031010203
March 2012
MonTueWedThuFriSatSun
27282901020304
05060708091011
12131415161718
19202122232425
26272829303101
February 2012
MonTueWedThuFriSatSun
30310102030405
06070809101112
13141516171819
20212223242526
27282901020304
December 2011
MonTueWedThuFriSatSun
28293001020304
05060708091011
12131415161718
19202122232425
26272829303101
November 2011
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293001020304
July 2011
MonTueWedThuFriSatSun
27282930010203
04050607080910
11121314151617
18192021222324
25262728293031
April 2011
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293001
March 2011
MonTueWedThuFriSatSun
28010203040506
07080910111213
14151617181920
21222324252627
28293031010203
November 2010
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29300102030405
August 2010
MonTueWedThuFriSatSun
26272829303101
02030405060708
09101112131415
16171819202122
23242526272829
30310102030405
June 2010
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293001020304
January 2010
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293031
December 2009
MonTueWedThuFriSatSun
30010203040506
07080910111213
14151617181920
21222324252627
28293031010203
November 2009
MonTueWedThuFriSatSun
26272829303101
02030405060708
09101112131415
16171819202122
23242526272829
30010203040506