Saturday, 05 December

16:39

Wesenheit – Existenz – Gott [Scholastiker]


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Der zweite Gottesbeweis von Thomas von Aquin geht von der Voraussetzung aus, dass in allen Entitäten die Wesenheit oder das Sosein, also das, was etwas ist, und die Existenz verschieden sind. Diese Voraussetzung ist nicht besonders schwer zu akzeptieren. Deshalb hat Gaven Kerr in seinem jüngsten Buchauch diesen Gottesbeweis wegen seiner geringen ontologischen Voraussetzungen, als den am meisten überzeugenden der „fünf Wege“ bezeichnet. Dieser Gottesbeweis aus der Summa theologiae ist zudem der einzige, den Thomas in seinem Frühwerk De Ente et Essentia bereits vorgestellt hat.



Der zweite Gottesbeweis versucht zu zeigen, dass keine Entität, bei der Wesenheit und Existenz real verschieden sind, auch nur für einen kurzen Augenblick existieren könnte, wenn es nicht ein Wesen gibt, bei dem Wesenheit und Existenz identisch sind, d.h. dessen Wesenheit seine Existenz ist. Ein solches Seiendes bezeichnet Thomas als ipsum esse subsistens, d.h. als subsistierendes Sein selbst. Das Argument lässt sich im Einzelnen nun folgendermaßen rekonstruieren (Edward Feser: Neo-Scholastic Essays, S. 92f.)

Wirkursachen sind ein reales Merkmal unserer Welt. Wir kennen aus verschiedenen Erfahrungen solche Zusammenhänge zwischen Ursache und Wirkung, so, wenn wir auf die Taste der Computertastatur drücken und auf dem Monitor ein Zeichen erscheint. Natürlich gibt es solche Beziehungen zwischen Ursache und Wirkung auch in der Natur. Die Naturwissenschaften untersuchen solche Zusammenhänge.

Nun kann aber keine Entität die Ursache ihrer selbst sein. Dies ist schon logisch unmöglich, denn dann müsste diese Entität existieren, bevor sie existiert, sie müsste sich selbst in die Existenz hervorbringen, was noch unmöglicher ist, als sich selbst an den Haaren aus dem Sumpf zu ziehen.

Die Existenz einer natürlichen Substanz zu jedem beliebigen Zeitpunkt seiner Existenz – sei es ein Lebewesen oder ein Atom – setzt voraus, dass dessen Wesenheit gleichzeitig mit einem Existenzakt verbunden ist. Dies besagt, dass keine Wesenheit für sich existieren kann, eine bloße Wesenheit gibt es nicht, sie muss stets mit der Existenz verbunden sein. Sosein und Dasein, Existenz und Wesenheit sind in der realen Welt immer miteinander verbunden.

Wenn nun die Substanz selbst sich irgendwie ihre Wesenheit mit einem Existenzakt verbinden würde, dann müsste sie die Ursache ihrer selbst sein, was, wie gesagt, unmöglich ist.

Deshalb muss es eine gleichzeitige Wirkursache geben, die von der Substanz verschieden ist und die die Wesenheit der Substanz mit der Existenz verbindet. Die Existenz diese Wirkursache setzt in dem Moment, in dem sie die Wesenheit der Substanz mit der Existenz verbindet, voraus, dass deren eigene Wesenheit entweder mit einem anderen Existenzakt verbunden ist, oder dass die Wesenheit dieser Ursache ihre Existenz ist. Anders ausgedrückt: Wenn eine Entität A die Ursache dafür ist, dass die Wesenheit von B mit der Existenz verbunden ist, dann stellt sich die Frage, wie sich dies bei A selbst verhält. Entweder hat A eine Ursache, die die Wesenheit von A mit der Existenz von A verbindet, oder A ist diejenige Entität, bei der Wesenheit und Existenz identisch sind.

Wenn nun A, also die Ursache für die Verbindung von Wesenheit und Existenz in B, selbst eine Ursache hat, durch die A’s Wesenheit mit der Existenz verbunden wird, dann gibt es einen Regress von gleichzeitigen Verbindern von Wesenheit und Existenz. Dieser Regress ist entweder unendlich – die Ursache für die Ursache A ist z.B. A1, deren Ursache A2 ist und so weiter ad infinitum – oder der Regress endet in etwas, dessen Wesenheit die Existenz ist.

Ein solcher Regress von gleichzeitigen Verbindern (die Wesenheit und Existenz verbinden) bildet eine per se geordnete Kausalreihe und eine solche Kausalreihe kann nicht unendlich sein, im Unterschied zu einer Kausalreihe per accidens. Bei einer Kausalreihe per accidens – z.B. A verursacht B, B verursacht C, C verursacht D usw. – kann B C verursachen, ohne dass A überhaupt noch existiert. Dies ist deshalb der Fall, weil A, B, C, usw. nicht gleichzeitig sind. Bei einer per se geordneten Kausalreihe ist aber genau dies der Fall. Die Wirkung D besteht nur, wenn gleichzeitig A, B und C wirksam sind. Und dies ist der Fall bei einer Ursache für die Verbindung von Wesenheit und Existenz in einer Substanz. Wenn hier verschiedene Ursachen in Frage kommen, die ihrerseits wieder aus Wesenheit und Existenz zusammengesetzt sind, dann müssen diese Ursachen gleichzeitig bestehen. Und dies ist dann eine Kausalreihe per semit einer letzten Ursache, die nicht selbst aus Wesenheit und Existenz zusammengesetzt ist, sondern deren Wesenheit die Existenz ist.

Dies bedeutet aber, dass die Existenz jeder beliebigen Substanz zu jedem beliebigen Zeitpunkt die Existenz von etwas voraussetzt, dessen Wesenheit die Existenz ist. Eine solches „Etwas“ nennen alle Gott, wie Thomas sagt. Dass es sich dabei tatsächlich um Gott handelt und nicht vielmehr um ein Wesen, von dem man eben nichts Anderes sagen kann, als dass dessen Wesen die Existenz ist, wird von Kritikern der Gottesbeweise oft eingewandt. Allerdings ist dieser Einwand eher schwach. Denn allein aus dem Begriff eines Wesens, dessen Wesenheit mit seiner Existenz identisch ist, folgt, dass ein solches Wesen z.B. nicht entstanden sein kann, dass es keinen Anfang und kein Ende hat und somit ewig sein muss. Es folgen noch einige weitere Bestimmungen, die ich aber später in einem eigenen Beitrag noch erklären werde und zwar im Zusammenhang mit einer Diskussion verschiedener Einwände gegen diese Gottesbeweise.

Selbstverständlich ist der Gott der Gottesbeweise kein Beweis für den christlichen dreifaltigen Gott. Dieser beruht auf einer Offenbarung und kann nicht philosophisch bewiesen werden. Allerdings kann man durchaus sagen, dass ein Gottesbegriff der dem philosophischen Begriff Gottes widerspricht, falsch sein muss. Die Gottesbegriffe der drei Offenbarungsreligionen – Christentum, Islam und Judentum – so verschieden sie auch sind, widersprechen allerdings im großen und ganzen nicht dem philosophischen Gottesbegriff.

15:57

The Straight Road: Second Sunday of Advent [The Sacred Page]

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15:44

One city does not make a world [In the Light of the Law]

The bi-annual papal blessing “Urbi et Orbi”—to the City (meaning Rome, of course) and to the World—is a charming Catholic event reflecting the solicitude a pope feels for the City entrusted to his episcopal care and the World entrusted to his papal. The Italians’ gift for irony, however, has—so I am told—led to the quip that, from time to time, some popes confuse “the City” with “the World”, meaning that, Roman experiences and perspectives are not always applicable to the rest of the world, though they are sometimes treated as if they were. Humorously the quip makes an important point for Church administration, especially administration at the international level: one locale’s situation is rarely identical to another’s; one prelate’s experiences are rarely identical to another’s.

Dr. Kurt Martens is an internationally-respected Belgian canon lawyer who, for the last ten years, has taught canon law at the Catholic University of America. His brief reflections on the recent canonical conference in Rome, a conference focused on Pope Francis’ changes to the annulment process (due to take effect in about three days), are well worth reading. They expressly reinforce, moreover, in regard to a canonical institute about which I know quite a bit (annulment procedures), a wider concern I have about Francis’ consistently negative approach to law and lawyers, namely, that Francis is treating canon law around the world as if it operates (or fails to operate) as he apparently experienced it in Argentina. If that is so (and that is the more benign interpretation that can be accorded Francis’ oft-invoked antinomian rhetoric), then the pope’s approach to universal annulment reforms would rest on a fundamentally flawed assumption.

Canon law, the oldest continuously-functioning legal system in the Western world, is an international legal system tasked with and capable of functioning across hundreds of civil legal jurisdictions, amid thousands of ethnic and linguistic groups of Catholics (each with their own historical and cultural experiences), at the hands of inconsistently-trained officers facing millions of judicial and pastoral decisions annually. Canon law is not and never could be always uniformly well-practiced. That is a patently impossible standard to hold any legal system to meet, let alone one with the responsibilities borne by the Church’s legal system. But, though one’s experience of canon law in a certain place (and largely in one context, marriage nullity) over a period of a few years was unsatisfactory, that would be a wholly insufficient reason to assume that all canonical cases around the world are handled as (allegedly) badly as the (relatively) few cases one might have observed in that one place.

The pope has related some hardships (bordering on the scandalous) that he says faced Catholics wishing to have their marriages adjudicated in Argentina. I believe him, and have said so. But I have yet to hear a single papal (or pontifically affiliated) comment to the effect that the annulment process can work, and does work, and does work well, at least in some places, if not in many! Re-sound some apparently skewered experiences of canonical tribunals in one place within an echo chamber of close advisors who also seem to have little interest in law or in the benefits that law brings to the Church, and thus extrapolate too hastily from the experiences of one City (Buenos Aires) to the experiences of the World, and no wonder there result such confusion and concern in the wake of reforms meant to “fix” an entire system—much of which system might not have been broken!


13:02

Philosophers and their religious practices part 16: Heart, soul, mind, and strength [The Prosblogion]

This is the sixteenth installment of a series of interviews I am conducting with academic philosophers about their religious practices. In this series of interviews, I ask philosophers about their religious practices and the influence on their philosophical work. Follow the links for parts. Follow the links for parts 1, 2, 3,4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 and 15. The [...]

10:50

Jugendliche mögen Gewalt im Fernsehen [Mathias von Gersdorff]

Laut einer Umfrage von YouGov sind lediglich 25 Prozent der Menschen im Alter zwischen 18 und 24 Jahren der Auffassung, im TV werde übermäßig viel Gewalt gezeigt. 35 Prozent fanden die Darstellung von Gewalt im Fernsehen sogar unterhaltsam.Trotzdem sind 59 Prozent der Ansicht, dass Gewaltszenen im Fernsehen zu gewalttätigem Verhalten führen können!Offensichtlich nimmt die Mehrheit der

09:18

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04:36

Matins readings for for the Second Sunday of Advent [Lectio Divina Notes]

The readings for Matins of the Second Sunday of Advent in the traditonal form of the Benedictine Office are set out below.

Nocturn I

Reading 1 - Isaiah 11: 1-4a
Reading 2 - Isaiah 11: 4b-7
Reading 3 - Isaiah 11: 8-10
Reading 4 - Isaiah 11: 11-13

Nocturn II (Commentary of St Jerome on Isaiah, Bk 4, 11; v, 1-2)

Reading 5: And there shall come forth a rod out of the stem of Jesse. From the beginning of the Book of this Prophet till the xiiith chapter, where commenceth the vision, or burden of Babylon, the whole of the vision of Isaiah, the son of Amoz, is one continual prophecy of Christ. We must explain it part by part, for if we were to take it all at once, the memory of the reader would be confused. According to the Jewish commentators, the rod and the flower would both relate to the Lord Himself. They take the rod to mean the sceptre of His Royal dominion, and the flower the loveliness of His beauty.

Reading 6: We, however, understand that the rod out of the root of Jesse signifieth the holy Virgin Mary. She was a clean stem that had as yet put forth no shoot; as we have read above Behold, the Virgin shall conceive and bear a son. (Isa. vii. 14.) And the flower we believe to mean the Lord our Redeemer, Who hath elsewhere compared Himself to a flower; I am a flower of the plain, and a lily of the valleys. 

Reading 7: The Spirit of the Lord then shall rest upon this flower; this flower which shall come forth from the stem and roots of Jesse by means of the Virgin Mary. And truly the Spirit of the Lord did rest upon our Redeemer. It is written that In Him dwelleth all the fulness of the Godhead bodily. CThe Spirit was not shed on Him by measure, as it is upon the Saints. To Him we may apply the words of the Hebrew Gospel used by the Nazarenes; The whole fountain of the Holy Ghost shall be poured forth upon Him The Lord is a spirit, and where the Spirit of the Lord is, there is liberty.

Reading 8: In the same Gospel of St Matthew we read: "Behold my Son whom I have chosen; my elect in whom my soul is well pleased; I shall place my Spirit over him and he will mete out judgment to the Gentiles."  This is to be understood of the Savior, on whom the Spirit of the Lord rested, that is, remained eternally.

Nocturn III (Homily 6 of St Gregory the Great n1&2)

Reading 9: From the Holy Gospel according to Matthew (Matt 11:2-10): In that time when John had heard in prison the works of Christ: sending two of his disciples he said to him: Art thou he that art to come, or look we for another? And so on. The sight of so many signs and so many mighty works should have been a source of wonder, and not a stumbling-block. And yet the unfaithful found these very works a rock of offence, when they afterwards saw Him Who had worked so many miracles dying on the Cross. Hence Paul saith We preach Christ crucified, unto the Jews a stumbling-block and unto the Gentiles foolishness. 

Reading 10: It is indeed folly in the eyes of men to say that the Author of life died for men and thus men put as a stumbling-block to hinder them from coming to Jesus, the very thing that doth oblige them the most unto Him. For the more humbling God hath undergone for man's sake, the more worthy is He that man should worship Him.

Reading 11: And blessed is he, whosoever shall not be offended in Me. Now what is this, but a plain mention of that time, when He afterwards humbled Himself, becoming obedient unto death, even the death of the Cross? It is as if He said I indeed do wonderful works, but the day will come when I shall not refuse to suffer shame and evil treatment. Take heed then, ye who now worship Me for the works' sake, that when I come to die ye despise Me not for My death's sake.

Reading 12: And, as the disciples of John departed, what did Jesus say unto the multitudes concerning this same John? Let us hear. What went ye out into the wilderness to see? A reed shaken with the wind? Here our Lord teacheth not by assertion, but by negation. Now a reed is a thing so made that as soon as the wind bloweth upon it, it bendeth it over toward the opposite quarter. And the fleshly-minded man is like a human reed. As he is praised or blamed so he bendeth himself in the one direction or the other.

The Gospel for the Second Sunday of Advent is St Matthew 11:2-10:

"...cum audisset in vinculis opera Christi, mittens duos de discipulis suis, 3 ait illi: Tu es, qui venturus es, an alium exspectamus? 4 Et respondens Jesus ait illis: Euntes renuntiate Joanni quæ audistis, et vidistis. 5 Cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur: 6 et beatus est, qui non fuerit scandalizatus in me.7 Illis autem abeuntibus, cœpit Jesus dicere ad turbas de Joanne: Quid existis in desertum videre? arundinem vento agitatam? 8 Sed quid existis videre? hominem mollibus vestitum? Ecce qui mollibus vestiuntur, in domibus regum sunt. 9 Sed quid existis videre? prophetam? Etiam dico vobis, et plus quam prophetam. 10 Hic est enim de quo scriptum est: Ecce ego mitto angelum meum ante faciem tuam, qui præparabit viam tuam ante te."

Douay-Rheims:

"Now when [John] had heard in prison the works of Christ: sending two of his disciples he said to him: [3] Art thou he that art to come, or look we for another? [4] And Jesus making answer said to them: Go and relate to John what you have heard and seen. [5] The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them. [6] And blessed is he that shall not be scandalized in me. [7] And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind? [8] But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings. [9] But what went you out to see? a prophet? yea I tell you, and more than a prophet. [10] For this is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.

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Tea at Trianon XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
That The Bones You Have Crushed May Thrill XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The American Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Badger Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Catholic Dormitory XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Catholic Thing XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The City and the World XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Daily Register XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Deacon's Bench XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Divine Lamp XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Eponymous Flower XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The hermeneutic of continuity XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Jesuit Post XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Josias XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Lepanto Institute XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Low Churchman's Guide to the Solemn High Mass XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Paraphasic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Prosblogion XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Rad Trad XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Remnant Newspaper - The Remnant Newspaper - Remnant Articles XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sacred Page XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sensible Bond XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The TOF Spot XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Theological Flint XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
totaliter aliter XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Traditional Catholic Priest XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Transalpine Redemptorists at home XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unam Sanctam Catholicam XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unequally Yoked XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Voice of the Family XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vox Cantoris XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vultus Christi XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Whispers in the Loggia XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
ZENIT - The World Seen From Rome XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Zippy Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
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December 2014
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January 2014
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December 2013
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November 2013
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October 2013
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August 2013
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July 2013
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June 2013
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April 2013
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February 2013
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January 2013
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December 2012
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November 2012
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October 2012
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September 2012
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June 2012
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May 2012
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March 2012
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February 2012
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December 2011
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November 2011
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July 2011
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April 2011
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March 2011
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November 2010
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August 2010
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June 2010
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January 2010
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December 2009
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November 2009
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