John Milbank, citing Yves Congar's L’ecclésiologie du haut moyen-age (Paris: Editions du Cerf, 1968), 249-259, the historical work with which the systematic work of Lay people in the Church was not ultimately consistent. Theology and social theory: beyond secular reason, 2nd ed. (Malden, MA: Blackwell Publishing, 2006), 229. "For Gelasius, and for St. Augustine, the imperial order remained outside the Church because it was only partially redeemed. For Thomas Aquinas one can recognize the naturalness of the spheres of the family and of political life, yet both must now be pervaded by the law of charity. For modern thought, however, there is a closed circle of secular norms and practices. Compared to modernity, Augustine and Aquinas are in essential agreement: there can be no true fulfillment of natural justice and natural peace without reference to the Church and the workings of grace" (229-230, italics mine).
Saturday, February 6, 2016
There is no conception of the "modern specification of secular autonomy" in either St. Augustine or St. Thomas
"for Gelasius there was a distinction between the auctoritas of the Church, and the mere executive potestas of the imperium—so that while Church members were subordinate to the secular arm in worldly affairs, nonetheless the potestas remained subject to the ultimate judgement of the auctoritas, as the body of Christ himself."
John Milbank, citing Yves Congar's L’ecclésiologie du haut moyen-age (Paris: Editions du Cerf, 1968), 249-259, the historical work with which the systematic work of Lay people in the Church was not ultimately consistent. Theology and social theory: beyond secular reason, 2nd ed. (Malden, MA: Blackwell Publishing, 2006), 229. "For Gelasius, and for St. Augustine, the imperial order remained outside the Church because it was only partially redeemed. For Thomas Aquinas one can recognize the naturalness of the spheres of the family and of political life, yet both must now be pervaded by the law of charity. For modern thought, however, there is a closed circle of secular norms and practices. Compared to modernity, Augustine and Aquinas are in essential agreement: there can be no true fulfillment of natural justice and natural peace without reference to the Church and the workings of grace" (229-230, italics mine).
John Milbank, citing Yves Congar's L’ecclésiologie du haut moyen-age (Paris: Editions du Cerf, 1968), 249-259, the historical work with which the systematic work of Lay people in the Church was not ultimately consistent. Theology and social theory: beyond secular reason, 2nd ed. (Malden, MA: Blackwell Publishing, 2006), 229. "For Gelasius, and for St. Augustine, the imperial order remained outside the Church because it was only partially redeemed. For Thomas Aquinas one can recognize the naturalness of the spheres of the family and of political life, yet both must now be pervaded by the law of charity. For modern thought, however, there is a closed circle of secular norms and practices. Compared to modernity, Augustine and Aquinas are in essential agreement: there can be no true fulfillment of natural justice and natural peace without reference to the Church and the workings of grace" (229-230, italics mine).
Bainton on the role of pacifism
"Peace will not come through pacifists—there have never been enough of them—but rather through peace-minded nonpacifists. The role of pacifism is to bestir others to make every effort to resolve conflict without violence and also to bring reconciliation between all the contending groups within and without their own societies."
Roland H. Bainton, "an affiliated member of the Society of Friends", in Roly: chronicle of a stubborn non-conformist (New Haven, CT: Yale University Divinity School, 1988), 117-118, 157. Cf. "'In international relations you have to be realistic in recognizing that peace will not come through pacifism, which, however much it pricks the public conscience, is never likely to be more than a minority opinion. Peace can be achieved only through international government'" (citation to Senator Wayne Morse, delivered as President of Enduring Peace, p. 133).
Roland H. Bainton, "an affiliated member of the Society of Friends", in Roly: chronicle of a stubborn non-conformist (New Haven, CT: Yale University Divinity School, 1988), 117-118, 157. Cf. "'In international relations you have to be realistic in recognizing that peace will not come through pacifism, which, however much it pricks the public conscience, is never likely to be more than a minority opinion. Peace can be achieved only through international government'" (citation to Senator Wayne Morse, delivered as President of Enduring Peace, p. 133).
Friday, February 5, 2016
"Providence is not repugnant to the freedom of the will."
"Providentia voluntatis libertati non repugnat."
St. Thomas Aquinas, In I Sent., d.39, q.2, a.2. In IV Sent., d.38, q.2, a.2, ad 1. De malo, q.6, ad 3. De malo, q.16, a.7, ad 15. S. th. I, q.23, a.8, c. According to Christoph J. Amor, "'Asking makes a difference . . .': Das Bittgebet bei Thomas Aquinas in der neueren Diskussion," Neue Zeitschrift für Systematische Theologie 50 (2008): 39 (37-61), on file. Cf. the snippets shared in nn. 97-101 on p. 58:
St. Thomas Aquinas, In I Sent., d.39, q.2, a.2. In IV Sent., d.38, q.2, a.2, ad 1. De malo, q.6, ad 3. De malo, q.16, a.7, ad 15. S. th. I, q.23, a.8, c. According to Christoph J. Amor, "'Asking makes a difference . . .': Das Bittgebet bei Thomas Aquinas in der neueren Diskussion," Neue Zeitschrift für Systematische Theologie 50 (2008): 39 (37-61), on file. Cf. the snippets shared in nn. 97-101 on p. 58:
"Deus operatur in ipso, ut sit ei naturale."
"Deus in omnibus operatur secundum modum eorum."
"ad providentiam divinam non pertinet naturam rerum corrumpere, sed servare."
"providentiae non est naturam corrumpere, sed salvare."
"Deus operatur in omnibus rebus sicut causa prima operatur in causa secunda."
Created and/or prepared for eternal life (in a glorified body)
ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος.
2 Cor 5:5.
The [one] having created/prepared us for this very thing
2 Cor 5:5.
The [one] having created/prepared us for this very thing
[namely, the 'building [(οἰκοδομὴν)] from God'; the 'house [(οἰκίαν)] not made with hands, eternal in the heavens'; 'our heavenly dwelling [(οἰκητήριον)]'; being 'further clothed'; being 'swallowed up by life'][is] God, the [one] having given us the pledge of the Spirit.
Sunday, January 31, 2016
"total" vs. "ordinate" love
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| Pope Damasus I ("The old medallions that survived the fire [of 1823] are currently preserved in the monastery.") |
"Concede nobis, Domine Deus noster, ut (et) te tota mente veneremur, et omnes homines rationabili diligamus affectu. Per...."
"Concede nobis, domine deus noster, ut et te tota mente ueneremur, et omnes homines rationabili diligamus affectu: per."
Grant us, Lord our God, that we may (both) worship you with the whole [of the] mind and love all men with an ordinate [(rationabili)] affection. Through....
Collect, Fourth Sunday in Ordinary Time, Missale Romanum. This collect is present (as no. 432) in the early 7th-century "Leonine" or Veronese sacramentary (and according to Corpus orationum no. 669 (vol. 1, p. 325) only there!), which, according to the ODCC, drew on 5th- and 6th-century Roman material.
The critical edition of the Sacramentarium Veronense ed. Mohlberg gets more granular and ties this collect to pre-1956 scholarship associating it with the pontificates of Popes Damasus (365-384, group 6, i.e. late 4th), Gelasius I (492-496, group 51, i.e. late 5th), or Symmachus (498-514, group 63, i.e. early 6th). I have not looked for any scholarship on it published after c. 1956.
rationabil* does not seem to occur in the Vulgate within three words of affectu*. Indeed, rationabil* occurs only twice in the Vulgate, once at Job 37:3 ("a reasonable answer"), and once at Rom 12:1 ("your spiritual service"). As for diligamus and mente, cf.
- diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex tota fortitudine tua (Dt 6:5).
- diliges Dominum Deum tuum ex toto corde tuo et in tota anima tua et in tota mente tua (Mt 22:37).
- diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex tota mente tua et ex tota virtute tua (Mk 12:30).
- diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex omnibus viribus tuis et ex omni mente tua (Lk 10:27).
1973 "translation" (!), according to Fr. Z:
Lord our God, help us to love you with all our hearts and to love all men as you love them.
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