. . .this week at HancAquam:
A Dominican disputation: Is God dead?
An outline for my Ph.L. thesis at suppl(e)mental.
A quick look at the ethics of taking "brain booster drugs" at also at suppl(e)mental.
And an announcement about my book proposal to Liguori Press!
Keep checking. . .
Oh, and I got a very sad email from my WISH LIST elf. . .he's been very lonely lately. . .
13 January 2009
Theosis: that we might become God
It is well past Christmas, but there's always a good reason to spice up the season with a wonderful essay on my favorite theological topic: theosis!
From Carl E. Olson at Ignatius Insight:
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Theosis: The Reason for the Season
December 30, 2008
What, really, is the point of Christmas? Why did God become man?
The Catechism of the Catholic Church, in a section titled, "Why did the Word become flesh?" (pars 456-460) provides several complimentary answers: to save us, to show us God's love, and to be a model of holiness. And then, in what I think must be, for many readers, the most surprising and puzzling paragraph in the entire Catechism, there is this:
From Carl E. Olson at Ignatius Insight:
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Theosis: The Reason for the Season
December 30, 2008
What, really, is the point of Christmas? Why did God become man?
The Catechism of the Catholic Church, in a section titled, "Why did the Word become flesh?" (pars 456-460) provides several complimentary answers: to save us, to show us God's love, and to be a model of holiness. And then, in what I think must be, for many readers, the most surprising and puzzling paragraph in the entire Catechism, there is this:
The Word became flesh to make us "partakers of the divine nature": "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." "For the Son of God became man so that we might become God." "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods." (par 460)So that "we might become God"? Surely, a few might think, this is some sort of pantheistic slip of the theological pen, or perhaps a case of good-intentioned but poorly expressed hyperbole. But, of course, it is not. First, whatever problems there might have been in translating the Catechism into English, they had nothing to do with this paragraph. Secondly, the first sentence is from 2 Peter 1:4, and the three subsequent quotes are from, respectively, St. Irenaeus, St. Athanasius, and (gasp!) St. Thomas Aquinas. Finally, there is also the fact that this language of divine sonship—or theosis, also known as deification—is found through the entire Catechism. A couple more representative examples. . .[here is the rest of the article].
11 January 2009
Never, Rarely, Always: Dominican Disputation (UPDATED)
In what is probably a doomed effort to tame my intemperate tongue and fiery typing-fingers, I have set myself on a course of re-learning and practicing the ancient tradition of Dominican disputation.
So, more for my benefit than your enjoyment, I present the Dominican method of disputation (in breve). . .
Early Dominican disputation was done in public, usually in universities for the benefit of students learning the crafts of philosophy and theology. The Master (professor) would give a lecture on some topic and then take questions from the students and other Masters. Once asked, the question would be answered first with a list of objections to the Master's real answer. So, if the Master's real answer was "Yes," he would begin by stating what all the "No" answers would seem to be. These are presented in the Summa theologiae as the "videtur" or "it would seem that."
After this, the Master would provide a sed contra, or a "to the contrary," a general answer to the objections that served to lay the foundation for his own answer to the original question. The sed contra was usually a quotation from scripture, a well-respected theologian/philosopher, or saint that directly or indirectly touched on the question.
Once the sed contra is announced, the Master would answer with a respondeo, the "I respond that." Here he pulls on the foundational principles taught to his students, employing basic logic, metaphsyics, common sense, and additional authorative sources.
In the respondeo, the Master would use a peculiarly scholastic technique in arguing his point. Summarized the technique is: "Never deny, rarely affirm, always distinguish." Thus, the scholastics' reputation for "multiplying distinctions."
After the respondeo, the Master would then apply his answer to each objection (the videtur) in a reply and show why each was incorrect given the sed contra and the logic of the respondeo.
Break down of the "Never deny, rarely affirm, always distinguish"
Never deny: this prinicple presupposes charity in requiring the responder to take seriously the objections made to any answer he might give; that is, by never outright denying a conclusion, the Master presumes the good will of the objector and averts any attacks on the person. By disallowing the outright denial of an opponent's premise or conclusion, the 'never deny' pushes us in charity to recognize that even an assertion erroneous on the whole may contain some partial truth. The next two steps in the method assure us of ferreting out whatever truth might be found error. (NB. This technique also tends to kill in its cradle the all-too-often virulent disease we call "flaming").
Rarely affirm: this prinicple frees the Master from the traps in the objections that might inexorably lead him to conclude that the objection is correct. It also serves to push the argument beyond merely polite agreement and force the debaters to explore areas of disagreement that could lead to a better answer.
Always distinguish: this prinicple allows the Master to accomplish the first two principles while still giving him plenty of room to disagree with the objections. By requiring the Master to carefully parse his words, this step in the argument recognizes the limits of language and logic when discussing any truth and acknowledges that there is some hope of finding better and better definitions.
So, in practice, you will hear those who use this method say things like, "If by X, you mean Y, then X" or "I would distinguish between X and Y" or "You are right to say X, but X does not necessarily entail Y" and so on. The goal is to parse proper distinctions with charity until there is some clarity with regard to the use of terms and their place in the argument.
I should add here another good principle of logic: "Where there is no difference, there can be no distinction;" that is, any distinction between X and Y must be based on a real difference between X and Y. For example, all teachers have heard some version of the following: "But I didn't plagiarize my paper, I just borrowed my roommate's paper and put my name on it."
No difference, no distinction.
So, more for my benefit than your enjoyment, I present the Dominican method of disputation (in breve). . .
Early Dominican disputation was done in public, usually in universities for the benefit of students learning the crafts of philosophy and theology. The Master (professor) would give a lecture on some topic and then take questions from the students and other Masters. Once asked, the question would be answered first with a list of objections to the Master's real answer. So, if the Master's real answer was "Yes," he would begin by stating what all the "No" answers would seem to be. These are presented in the Summa theologiae as the "videtur" or "it would seem that."
After this, the Master would provide a sed contra, or a "to the contrary," a general answer to the objections that served to lay the foundation for his own answer to the original question. The sed contra was usually a quotation from scripture, a well-respected theologian/philosopher, or saint that directly or indirectly touched on the question.
Once the sed contra is announced, the Master would answer with a respondeo, the "I respond that." Here he pulls on the foundational principles taught to his students, employing basic logic, metaphsyics, common sense, and additional authorative sources.
In the respondeo, the Master would use a peculiarly scholastic technique in arguing his point. Summarized the technique is: "Never deny, rarely affirm, always distinguish." Thus, the scholastics' reputation for "multiplying distinctions."
After the respondeo, the Master would then apply his answer to each objection (the videtur) in a reply and show why each was incorrect given the sed contra and the logic of the respondeo.
Break down of the "Never deny, rarely affirm, always distinguish"
Never deny: this prinicple presupposes charity in requiring the responder to take seriously the objections made to any answer he might give; that is, by never outright denying a conclusion, the Master presumes the good will of the objector and averts any attacks on the person. By disallowing the outright denial of an opponent's premise or conclusion, the 'never deny' pushes us in charity to recognize that even an assertion erroneous on the whole may contain some partial truth. The next two steps in the method assure us of ferreting out whatever truth might be found error. (NB. This technique also tends to kill in its cradle the all-too-often virulent disease we call "flaming").
Rarely affirm: this prinicple frees the Master from the traps in the objections that might inexorably lead him to conclude that the objection is correct. It also serves to push the argument beyond merely polite agreement and force the debaters to explore areas of disagreement that could lead to a better answer.
Always distinguish: this prinicple allows the Master to accomplish the first two principles while still giving him plenty of room to disagree with the objections. By requiring the Master to carefully parse his words, this step in the argument recognizes the limits of language and logic when discussing any truth and acknowledges that there is some hope of finding better and better definitions.
So, in practice, you will hear those who use this method say things like, "If by X, you mean Y, then X" or "I would distinguish between X and Y" or "You are right to say X, but X does not necessarily entail Y" and so on. The goal is to parse proper distinctions with charity until there is some clarity with regard to the use of terms and their place in the argument.
I should add here another good principle of logic: "Where there is no difference, there can be no distinction;" that is, any distinction between X and Y must be based on a real difference between X and Y. For example, all teachers have heard some version of the following: "But I didn't plagiarize my paper, I just borrowed my roommate's paper and put my name on it."
No difference, no distinction.
Unlearning what we never learned in the first place
While digging around the internet for a review of a book I'm using in my thesis, I found over at First Things, this wonderfully "on-target" post by the recently deceased Fr. Richard John Neuhaus:
In March 1993, we published “Mainline Churches: The Real Reason for Decline” by Dean Hoge and his colleagues, who had done a careful study of the Presbyterian Church (USA). When all the other variables are taken into account, they argued, the real reason is a lack of belief. R. Scott Appleby, professor of history at Notre Dame, applies that analysis to contemporary Catholicism. “The challenge of Catholic education and formation in our media-driven, cyberspace age is no less than this: older Catholics must be restored to and younger Catholics introduced to a sense of Catholicism as a comprehensive way of life-as a comprehending wisdom and set of practices that bring integrity and holiness to individuals and to the families and extended communities to which they belong and which they serve.” The years after Vatican II, he writes, saw the rise of the first “post-ethnic generation” of American Catholics, people for whom Catholicism was no longer an intact culture (or subculture) but one choice among others in the religious marketplace. In addition, Catholicism today is marked by many voices-right and left, liberal and conservative-claiming to define what is authentically Catholic. “In the realm of ideas and Catholic self-understanding, change came most powerfully with the introduction of genuine pluralism into American Catholic theology once Thomism was supplemented, and in many arenas supplanted, by narrative, feminist, liberationist, and other inductive theologies grounded in experience.” The result is “a rich farrago of theological options, many of them rich and enlivening but experienced by Catholics piecemeal and without benefit of an overarching view of ‘the Catholic thing.’” In his address to the Catholic Academy for Communication Arts Professionals, Appleby concludes with this: “Catholic communicators must be leaders among those who package the faith, not as a series of discrete bits and bytes but as organic, interdependent sets of beliefs, insights, and practices by which one may lead a morally coherent and spiritually fruitful life.” Mr. Appleby’s cultural critique is, I believe, pretty much on target. He is also right in understanding our current circumstance in terms of a crisis of belief. But is the problem that a manualist Thomism has been displaced by narrative, feminist, liberationist, and other inductive theologies? In religious studies courses, perhaps, as well as in many departments of theology misleadingly called Catholic. Without discounting the influence of the systematic academic unlearning of Catholic teaching that students had never learned in the first place, most Catholics have never heard of the liberationist and other theological fashions Appleby cites. What they have heard and believed and internalized is that there is no such thing as authoritative Catholic teaching; that Catholicism is a matter of “discrete bits and bytes” to be accessed according to felt needs. We do not need communicators who will “package the faith” more attractively. We need teachers and exemplars-parents, priests, bishops, religious, academics-who invite a new generation to the high adventure of living the faith. That adventure is compellingly depicted in Scripture and living tradition, including Vatican II and its authoritative interpretation by the Magisterium, and not least by John Paul II. Mr. Appleby is right in saying that Catholicism is a comprehensive and coherent culture shaped by a story entailing truth claims that require a response of faith. What is missing from his account is any reference to where and how that story is authoritatively told. I am not sure that the faith can or should be “packaged,” but I am sure that no skills of the communication arts will make up for uncertainty about the faith to be communicated
Religious Priests and Diocesan Priests
My post below on questions for those discerning a religious vocation has prompted more questions about the differences between "religious priests" (RP) and diocesan or secular priests (DP).
In the Catholic Church there are two kinds of priests: religious and diocesan. The primary canonical difference between the two is based on who serves as an immediate ecclesial superior. For RP's the immediate ecclesial superior is the local prior, abbot, or major superior; that is, a member of that priest's order/monastery who exercises canonical authority in virtue of holding an office within the order/monastery. My immediate ecclesial superior is the prior of this convent. For DP's, the immediate ecclesial superior is always the bishop of the priest's diocese.
Practically, this means that a friar's/monk's/nun's ministry and life in the community is directed by a fellow friar/monk/nun who is elected to authority by the community. For DP's, their ministry and life in the diocese is subject to the bishop. Now, all religious orders within a diocese are subject to the bishop in so far as that bishop must approve any religious ministry in his diocese. Bishops have no authority over the internal workings of a community. So, if a priory or monastery elects as prior/abbot someone the bishop doesn't like, he is not empowered to dispose of that election. He can revoke the faculties of the priests in the house, or fire any offending religious who works for the diocese. But he cannot step into the internal affairs of religious.
There are other prominent differences between RP's and DP's. One big difference is the taking of religious vows. RP's are made religious priests by making solemn vows regarding poverty, chastity, and obedience. DP's do not make religious vows. At ordination, all priests promise chastity and obedience to an "ordinary" superior. For religious priests at ordination, we make these promises to both our immediate superior and the bishop. DP's do not take a vow of poverty b/c they are considered "self-employed" by the IRS. RP's usually have access to community cars, funds, medical care, room and board, and other essentials for daily living. DP's provide most of these for themselves as "employees" of the diocese. In practical terms, the vow of poverty is about not owning anything in one's own name. RP's cannot own a car. DP can. Same goes for houses, boats, etc.
Another big difference is spirituality. RP's often belong to order's with long traditions in certain kinds of spirituality. Think: Ignatian Exercises for the Jebbies. Or the spirituality of "prayer and work'" for the Benedictines. Dominicans consider our daily lives lived according to the constitutions to be our spirituality. There is a spirituality for DP's. The big difference is that DP's rarely live in community. There prinicple spirituality revolves around their ministries in direct service to their parish.
This brings up several other differences rooted in ministry:
DP's work within the limits of their dioceses (there are exception for academics and others)
RP's can work anywhere in the world where their order has a house.
DP's usually work in parishes or ministries that directly serve the laity (exceptions: ditto)
RP's often work in universities, hospitals, secular jobs, etc. where the focus is not necessarily on serving the parochial laity directly (exceptions: many RP's serve parishes)
DP's have fewer opportunities to "switch ministries" b/c their immediate superior (the bishop) has responsibility for ministries only within his diocese and parishes need priests
RP's have much more flexibility in this regard b/c their assignments are made by superiors who have responsibilities beyond a diocesan border (e.g. yours truly assigned to Rome rather than a university in my province)
DP's have fewer opporunities for advanced study b/c of the pressing needs of their dioceses
RP's are usually encouraged to pursue advanced study if there is need
DP's have a more flexible daily schedule and tend to be more available for one-on-one interaction b/c they do not have community responsibilities (cooking for six or more brothers, taking care of community cars, accounts, etc.)
RP's are much more restricted by community obligations in their daily schedule and availability (communal prayer, meals, recreation time, etc.)
One interesting development since Vatican Two is the blurring of some of these lines between RP's and DP's. It is not at all uncommon now to find DP's living in small communities in urban areas where parishes are clustered together. In fact, many younger DP's are insisting on living in community as a way of maintaining accountability and fostering fraternity. At the same time, many religious, in the name of ministerial necessity, have moved out of community life and set up house in apartments or rectories to live alone. For the most part, this development was a reaction to the perceived restrictions of the community rule that some felt stifled their ministries. This trend among male religious is waning fast and in some cases actually forbidden.
One simplistic way of understanding the essential difference between RP's and DP's is to think of RP's as a bunch of guys living in a fraternity house (shudder) and DP's as guys who live by themselves as single men. This image (though deeply flawed) at least points up the day-to-day differences that emerge from the differences in living by yourself and living with your family.
Practically, this means that a friar's/monk's/nun's ministry and life in the community is directed by a fellow friar/monk/nun who is elected to authority by the community. For DP's, their ministry and life in the diocese is subject to the bishop. Now, all religious orders within a diocese are subject to the bishop in so far as that bishop must approve any religious ministry in his diocese. Bishops have no authority over the internal workings of a community. So, if a priory or monastery elects as prior/abbot someone the bishop doesn't like, he is not empowered to dispose of that election. He can revoke the faculties of the priests in the house, or fire any offending religious who works for the diocese. But he cannot step into the internal affairs of religious.
There are other prominent differences between RP's and DP's. One big difference is the taking of religious vows. RP's are made religious priests by making solemn vows regarding poverty, chastity, and obedience. DP's do not make religious vows. At ordination, all priests promise chastity and obedience to an "ordinary" superior. For religious priests at ordination, we make these promises to both our immediate superior and the bishop. DP's do not take a vow of poverty b/c they are considered "self-employed" by the IRS. RP's usually have access to community cars, funds, medical care, room and board, and other essentials for daily living. DP's provide most of these for themselves as "employees" of the diocese. In practical terms, the vow of poverty is about not owning anything in one's own name. RP's cannot own a car. DP can. Same goes for houses, boats, etc.
Another big difference is spirituality. RP's often belong to order's with long traditions in certain kinds of spirituality. Think: Ignatian Exercises for the Jebbies. Or the spirituality of "prayer and work'" for the Benedictines. Dominicans consider our daily lives lived according to the constitutions to be our spirituality. There is a spirituality for DP's. The big difference is that DP's rarely live in community. There prinicple spirituality revolves around their ministries in direct service to their parish.
This brings up several other differences rooted in ministry:
DP's work within the limits of their dioceses (there are exception for academics and others)
RP's can work anywhere in the world where their order has a house.
DP's usually work in parishes or ministries that directly serve the laity (exceptions: ditto)
RP's often work in universities, hospitals, secular jobs, etc. where the focus is not necessarily on serving the parochial laity directly (exceptions: many RP's serve parishes)
DP's have fewer opportunities to "switch ministries" b/c their immediate superior (the bishop) has responsibility for ministries only within his diocese and parishes need priests
RP's have much more flexibility in this regard b/c their assignments are made by superiors who have responsibilities beyond a diocesan border (e.g. yours truly assigned to Rome rather than a university in my province)
DP's have fewer opporunities for advanced study b/c of the pressing needs of their dioceses
RP's are usually encouraged to pursue advanced study if there is need
DP's have a more flexible daily schedule and tend to be more available for one-on-one interaction b/c they do not have community responsibilities (cooking for six or more brothers, taking care of community cars, accounts, etc.)
RP's are much more restricted by community obligations in their daily schedule and availability (communal prayer, meals, recreation time, etc.)
One interesting development since Vatican Two is the blurring of some of these lines between RP's and DP's. It is not at all uncommon now to find DP's living in small communities in urban areas where parishes are clustered together. In fact, many younger DP's are insisting on living in community as a way of maintaining accountability and fostering fraternity. At the same time, many religious, in the name of ministerial necessity, have moved out of community life and set up house in apartments or rectories to live alone. For the most part, this development was a reaction to the perceived restrictions of the community rule that some felt stifled their ministries. This trend among male religious is waning fast and in some cases actually forbidden.
One simplistic way of understanding the essential difference between RP's and DP's is to think of RP's as a bunch of guys living in a fraternity house (shudder) and DP's as guys who live by themselves as single men. This image (though deeply flawed) at least points up the day-to-day differences that emerge from the differences in living by yourself and living with your family.
09 January 2009
Jews are pigs and apes
What you won't hear on CNN or read in the NYT. . .
Jeffery Goldberg of the Atlantic interviewed Hamas leader, Nizar Rayyan:
Jeffery Goldberg of the Atlantic interviewed Hamas leader, Nizar Rayyan:
The question I wrestle with constantly is whether Hamas is truly, theologically implacable. That is to say, whether the organization can remain true to its understanding of Islamic law and God's word and yet enter into a long-term non-aggression treaty with Israel. I tend to think not, though I've noticed over the years a certain plasticity of belief among some Hamas ideologues. Also, this is the Middle East, so anything is possible.
There was no flexibility with Rayyan. This is what he said when I asked him if he could envision a 50-year hudna (or cease-fire) with Israel: "The only reason to have a hudna is to prepare yourself for the final battle. We don't need 50 years to prepare ourselves for the final battle with Israel." There is no chance, he said, that true Islam would ever allow a Jewish state to survive in the Muslim Middle East. "Israel is an impossibility. It is an offense against God."
I asked him if he believed, as some Hamas theologians do (and certainly as many Hezbollah leaders do) that Jews are the "sons of pigs and apes." He gave me an interesting answer that reflects a myopic reading of the Koran. "Allah changed disobedient Jews into apes and pigs, it is true, but he specifically said these apes and pigs did not have the ability to reproduce. So it is not literally true that Jews today are descended from pigs and apes, but it is true that some of the ancestors of Jews were transformed into pigs and apes, and it is true that Allah continually makes the Jews pay for their crimes in many different ways. They are a cursed people."
What are our crimes? I asked Rayyan. "[Jews] are murderers of the prophets and you have closed your ears to the Messenger of Allah," he said. "Jews tried to kill the Prophet, peace be unto him. All throughout history, you have stood in opposition to the word of God."
Rayyan was killed by the Israeli military earlier this week.
There was no flexibility with Rayyan. This is what he said when I asked him if he could envision a 50-year hudna (or cease-fire) with Israel: "The only reason to have a hudna is to prepare yourself for the final battle. We don't need 50 years to prepare ourselves for the final battle with Israel." There is no chance, he said, that true Islam would ever allow a Jewish state to survive in the Muslim Middle East. "Israel is an impossibility. It is an offense against God."
I asked him if he believed, as some Hamas theologians do (and certainly as many Hezbollah leaders do) that Jews are the "sons of pigs and apes." He gave me an interesting answer that reflects a myopic reading of the Koran. "Allah changed disobedient Jews into apes and pigs, it is true, but he specifically said these apes and pigs did not have the ability to reproduce. So it is not literally true that Jews today are descended from pigs and apes, but it is true that some of the ancestors of Jews were transformed into pigs and apes, and it is true that Allah continually makes the Jews pay for their crimes in many different ways. They are a cursed people."
What are our crimes? I asked Rayyan. "[Jews] are murderers of the prophets and you have closed your ears to the Messenger of Allah," he said. "Jews tried to kill the Prophet, peace be unto him. All throughout history, you have stood in opposition to the word of God."
Rayyan was killed by the Israeli military earlier this week.
Madness on a canvass
I love watching this kind of thing...it really appeals to my creative side. Maybe I should spend some time this summer learning to paint. . .hmmmmm. . .anyway, watch this guy transform his painting over and over. . .from a very dynamic flow to a highly structured grid back to the flow and then: VIOLA!
Why do Catholic theologians dissent?
A note expanding on my post below about Fr. Roger Haight's difficulties with the Vatican.
I get asked a lot why Catholic theologians seem to stray into heresy so often. There are many, many reasons for this--adolescent attention-seeking, need for approval from the secular culture, embarrassment over the Church's use of dogmatic language and authority--but one thing I've never posted about is how the university system pushes academics to the edges and keeps them there.
What most normal people (i.e., non-academics) don't know about the academic world is how professors are hired, promoted and tenured. Every university has an elaborate system detailing every step in a professor's career, from the day he/she applies for a job to the day he/she is retired.
In this description I will have to stick to the liberal arts b/c I know nothing about how the natural sciences, business, medicine, etc. run their shows. I know the lib arts. Here's how it goes:
The theology department needs a new professor to teach systematic theology. The chair of the department informs the dean of the college who then approves (or not) the request to hire a new professor. If approved, the department, using incredibly narrow university guidelines, advertises the position in relevant academic journals. Most ads will lay out the necessary academic qualifications for the position (Ph.D. "in hand" or A.B.D, "all but dissertation") and list teaching and researching requirements. Applicants flood the department's hiring committee. This committee vetts the applications for compatibility and picks several applicants to interview. For the most part and at this point in the process, the committee members are looking for someone they believe will "fit with" the department and at the same time add something different to the mix. Successful interviewees are invited to campus to give a public lecture and meet the deans. Eventually, one of the applicants is hired.
Once hired, the new professor (usually an "assistant professor") begins teaching courses in his/her field. Along with the teaching is the universal requirement to "contribute original research to the field." This means lots of research, lots of writing, lots of publication. Initially, the new professor will begin revising his/her dissertation for publication. Good start. But it's not enough for promotion to "associate professor." For that, the new guy will need to keep a good teaching record, a solid history of service to the univeristy (usually committee drugery), and publish new research. Make no mistake, in most of the U.S.'s research universities, publishing and getting grant money is ALL that really matters when it comes to promotion and tenure. Teaching is something grad students and lazy researchers are expected to do.
It's the "publishing new research" that often lands our Catholic theologians in hot water with the magisterium. Why? In order to progress with an academic career, a professor has to publish books and articles. To get books and articles published, his/her research has to make an "original contribution;" that is, a junior theologian will go no where fast in his/her career if he/she simply articulates and defends already well-estabished theological research. It's got to be new. Who decides what counts as "new"? Research up for publication is peer-reviewed by other academics in the same field. Anonymous reviewers critique the work for originality, reliability, etc. Of late, it has become standard operating procedure in some lib arts fields to critique new research on purely ideological grounds, i.e. "does this manuscript support the oppression of women, minorities, etc. or does it promote diversity, difference, etc.?" Do not imagine for one second that Harvard University Press will be publishing a book any time soon that harshly critiques the field of "women's studies" or one that strongly defends Catholic theological orthodoxy.
Here's where the real trouble starts: if your contribution has to be new, then it follows that you cannot rely too heavily on what has already been done. Older theologies are based on well-established methodologies and certain well-respected texts and authors. To be new and improved, you have to either ignore these, find sources outside your field (psychology, philosophy, etc.), or invent your own. In orthodox Catholic theology, you never totally depart from what has already been done. You can improve arguments; dig up new evidence supporting the Church; sharpen distinctions and clarify differing opinions; you can even ask hard questions that the magisterium ignores or dismisses; but inventing new theologies is out of the question. . .if by "new theologies" we mean writing against the magisterium of the Church.
If you manage to research, write, and publish a new theology or a significant challenge to orthodoxy, you will likely be rewarded by the university with a promotion, tenure, or both. If you are really good at this sort of thing, you might win an endowed chair of some sort and never have to teach again. If you are the best at this sort of whole-clothe invention of theological novelty, you will be called to the Vatican for a spanking.
So, some of the blame for Catholic theologians who stray from the faith can be reasonably laid at the feet of American academic culture. Universities thrive on novelty, edginess, rebellion, and academic star power. They pay for it, reward it with prestige, and encourage it for P.R. purposes. Why do you think that every time the Vatican slaps a theologian on the wrist, the Catholic professorial world screams bloody murder about "academic freedom"? What they know is that if the Vatican too closely monitors their work and calls them on their errors, they may lose power and funds in the world that matters most to them: their department and the university's tenure committee.
What's interesting is that Today's Cutting Edge Research is tomorrow's Old Hat. We are already starting to see in academic theology in the U.S. younger theologians throwing off their feminist/Marxist oppressors and liberating themselves by researching and defending Catholic orthodoxy. However, because the dissenters still control the purse strings in the department and the hiring/promotion/tenure process in the university, these orthodox theologians do not get hired at Harvard, Yale, Princeton, Notre Dame, etc. And given the rise and proliferation of smaller Catholic universities dedicated to the tradition, who cares if the moldy Ivy Leagues schools look askance at their orthodoxy?
But it's only a matter of time before the next generation steps up. . .let's pray they don't mess it up.
What most normal people (i.e., non-academics) don't know about the academic world is how professors are hired, promoted and tenured. Every university has an elaborate system detailing every step in a professor's career, from the day he/she applies for a job to the day he/she is retired.
In this description I will have to stick to the liberal arts b/c I know nothing about how the natural sciences, business, medicine, etc. run their shows. I know the lib arts. Here's how it goes:
The theology department needs a new professor to teach systematic theology. The chair of the department informs the dean of the college who then approves (or not) the request to hire a new professor. If approved, the department, using incredibly narrow university guidelines, advertises the position in relevant academic journals. Most ads will lay out the necessary academic qualifications for the position (Ph.D. "in hand" or A.B.D, "all but dissertation") and list teaching and researching requirements. Applicants flood the department's hiring committee. This committee vetts the applications for compatibility and picks several applicants to interview. For the most part and at this point in the process, the committee members are looking for someone they believe will "fit with" the department and at the same time add something different to the mix. Successful interviewees are invited to campus to give a public lecture and meet the deans. Eventually, one of the applicants is hired.
Once hired, the new professor (usually an "assistant professor") begins teaching courses in his/her field. Along with the teaching is the universal requirement to "contribute original research to the field." This means lots of research, lots of writing, lots of publication. Initially, the new professor will begin revising his/her dissertation for publication. Good start. But it's not enough for promotion to "associate professor." For that, the new guy will need to keep a good teaching record, a solid history of service to the univeristy (usually committee drugery), and publish new research. Make no mistake, in most of the U.S.'s research universities, publishing and getting grant money is ALL that really matters when it comes to promotion and tenure. Teaching is something grad students and lazy researchers are expected to do.
It's the "publishing new research" that often lands our Catholic theologians in hot water with the magisterium. Why? In order to progress with an academic career, a professor has to publish books and articles. To get books and articles published, his/her research has to make an "original contribution;" that is, a junior theologian will go no where fast in his/her career if he/she simply articulates and defends already well-estabished theological research. It's got to be new. Who decides what counts as "new"? Research up for publication is peer-reviewed by other academics in the same field. Anonymous reviewers critique the work for originality, reliability, etc. Of late, it has become standard operating procedure in some lib arts fields to critique new research on purely ideological grounds, i.e. "does this manuscript support the oppression of women, minorities, etc. or does it promote diversity, difference, etc.?" Do not imagine for one second that Harvard University Press will be publishing a book any time soon that harshly critiques the field of "women's studies" or one that strongly defends Catholic theological orthodoxy.
Here's where the real trouble starts: if your contribution has to be new, then it follows that you cannot rely too heavily on what has already been done. Older theologies are based on well-established methodologies and certain well-respected texts and authors. To be new and improved, you have to either ignore these, find sources outside your field (psychology, philosophy, etc.), or invent your own. In orthodox Catholic theology, you never totally depart from what has already been done. You can improve arguments; dig up new evidence supporting the Church; sharpen distinctions and clarify differing opinions; you can even ask hard questions that the magisterium ignores or dismisses; but inventing new theologies is out of the question. . .if by "new theologies" we mean writing against the magisterium of the Church.
If you manage to research, write, and publish a new theology or a significant challenge to orthodoxy, you will likely be rewarded by the university with a promotion, tenure, or both. If you are really good at this sort of thing, you might win an endowed chair of some sort and never have to teach again. If you are the best at this sort of whole-clothe invention of theological novelty, you will be called to the Vatican for a spanking.
So, some of the blame for Catholic theologians who stray from the faith can be reasonably laid at the feet of American academic culture. Universities thrive on novelty, edginess, rebellion, and academic star power. They pay for it, reward it with prestige, and encourage it for P.R. purposes. Why do you think that every time the Vatican slaps a theologian on the wrist, the Catholic professorial world screams bloody murder about "academic freedom"? What they know is that if the Vatican too closely monitors their work and calls them on their errors, they may lose power and funds in the world that matters most to them: their department and the university's tenure committee.
What's interesting is that Today's Cutting Edge Research is tomorrow's Old Hat. We are already starting to see in academic theology in the U.S. younger theologians throwing off their feminist/Marxist oppressors and liberating themselves by researching and defending Catholic orthodoxy. However, because the dissenters still control the purse strings in the department and the hiring/promotion/tenure process in the university, these orthodox theologians do not get hired at Harvard, Yale, Princeton, Notre Dame, etc. And given the rise and proliferation of smaller Catholic universities dedicated to the tradition, who cares if the moldy Ivy Leagues schools look askance at their orthodoxy?
But it's only a matter of time before the next generation steps up. . .let's pray they don't mess it up.
Global Warming Hoax & the Myth of Scientific Concensus
Recent evidence from the North Pole and your own backyard has shaken the ideological delusions of Climate Alarmists in the Church of Global Warming. Turns out, "global warming" is just another trendy leftist Cause, a man-made religion to collect alms (i.e. tax dollars) to fund the progress of the Nanny State.
The serious scientific world is rattling Archdruid Gore's cage with the Oregon Petition. This project has set itself the task of reviewing the research work of climate change advocates, and has consistently found their "evidence" to be deeply flawed. As a result of both past and on-going review, the scientists of the Oregon Petition Project have asked scientists world-view to sign the following petition addressed to the U.S. government:
"We urge the United States government to reject the global warming agreement that was written in Kyoto, Japan in December, 1997, and any other similar proposals. The proposed limits on greenhouse gases would harm the environment, hinder the advance of science and technology, and damage the health and welfare of mankind.
There is no convincing scientific evidence that human release of carbon dioxide, methane, or other greenhouse gasses is causing or will, in the foreseeable future, cause catastrophic heating of the Earth's atmosphere and disruption of the Earth's climate. Moreover, there is substantial scientific evidence that increases in atmospheric carbon dioxide produce many beneficial effects upon the natural plant and animal environments of the Earth."
At last count this petition has received over 31,000 signatures from scientists world, including over 9,000 Ph.D.'s. By the way, the petition has strict guidelines for who can and cannot sign.
In a paper summarizing the available peer-reviewed research on global warming titled, "Environmental Effects of Increased Atmospheric Carbon Dioxide," scientists, Arthur B. Robinson, Noah E. Robinson, and Willie Soon of the Oregon Institute of Science and Medicine, conclude:
"A review of the research literature concerning the environmental consequences of increased levels of atmospheric carbon dioxide leads to the conclusion that increases during the 20th and early 21st centuries have produced no deleterious effects upon Earth's weather and climate. Increased carbon dioxide has, however, markedly increased plant growth. Predictions of harmful climatic effects due to future increases in hydrocarbon use and minor greenhouse gases like CO2 do not conform to current experimental knowledge. The environmental effects of rapid expansion of the nuclear and hydrocarbon energy industries are discussed [. . .]
There are no experimental data to support the hypothesis that increases in human hydrocarbon use or in atmospheric carbon dioxide and other greenhouse gases are causing or can be expected to cause unfavorable changes in global temperatures, weather, or landscape. There is no reason to limit human production of CO2, CH4, and other minor greenhouse gases as has been proposed.
We also need not worry about environmental calamities even if the current natural warming trend continues. The Earth has been much warmer during the past 3,000 years without catastrophic effects. Warmer weather extends growing seasons and generally improves the habitability of colder regions [. . .]
Human use of coal, oil, and natural gas has not harmfully warmed the Earth, and the extrapolation of current trends shows that it will not do so in the foreseeable future. The CO2 produced does, however, accelerate the growth rates of plants and also permits plants to grow in drier regions. Animal life, which depends upon plants, also flourishes, and the diversity of plant and animal life is increased [. . .]
Dr. Noah Robinson has produced a video titled, "The Global Warming Myth," which neatly presents the above quoted research. Skip to 2:25 for the beginning the actual presentation.
The north pole is not melting.
Ski resorts are reporting their best year ever.
Global warming is an international hoax based on fraudulent science and a socialist political agenda.
The Church of Global Warming claims that there is a "scientific concensus" on the reality of global warming. They are wrong.
Even the moonbats at the Huffington Report are starting to figure it all out.
So, when you hear Archdruid Al Gore pontificating on global warming while reaching for your wallet, go out in the snow and have some fun.
08 January 2009
Pic 1: the usual suspects
Alright! For all of you who have been bugging me about posting a pic showing my hair buzzed. . .here are two.Both taken this last Sunday (Jan 4) outside a restaurant on the corner of Via Panisperna and Via dei Serpenti. Best spaghetti carbonara I have ever eaten!
These guys are U.D. students and alums who sing for the university's Gregorian Chant choir, Collegium. They were in Rome, singing.
(L to R): Molly, Jimmy, me, Chris and Lindsay. Chris and Lindsay will be married in June!
These guys are U.D. students and alums who sing for the university's Gregorian Chant choir, Collegium. They were in Rome, singing.
(L to R): Molly, Jimmy, me, Chris and Lindsay. Chris and Lindsay will be married in June!
Pic 2: all cheese
In this one I am pulling up my garters, while Lindsay A. begins an aria. Lourdez looks on, amused that I have more cheese in my grin than on my habit after lunch.
07 January 2009
5 Theological Givens for the Co-Redemptrix
In his amazingly clear explication in the role of the Blessed Virgin's compassion and sorrow in salvation history, The Foot of the Cross Or, The Sorrows of Mary, English theologian, Fr. Frederick W. Faber, argues for the use of the title, "Co-Redemptress" when referring to Mary's contribution to Christ's unique sacrifice for our sins. He argues that the title must be understood in the context of the following five theological facts:
1) Our Blessed Lord is the sole Redeemer of the world in the true and proper sense of the word and in this sense no creature whatsoever shares the honour with Him neither can it be said of Him without impiety that He is co redeemer with Mary
2) In a secondary dependent sense and by participation all the elect co-operate with our Lord in the redemption of the world
3) In the same sense but in a degree to which no others approach our Blessed Lady co-operated with Him in the redemption of the world
4) Besides this and independent of her dolours she co-operated in it in a sense and after a manner in which no other creatures did or could
5) Furthermore by her dolours she co-operated in the redemption of the world in a separate and peculiar way separate and peculiar not only as regards the co-operation of the elect but also as regards her own other co-operation independently of the dolours.
2) In a secondary dependent sense and by participation all the elect co-operate with our Lord in the redemption of the world
3) In the same sense but in a degree to which no others approach our Blessed Lady co-operated with Him in the redemption of the world
4) Besides this and independent of her dolours she co-operated in it in a sense and after a manner in which no other creatures did or could
5) Furthermore by her dolours she co-operated in the redemption of the world in a separate and peculiar way separate and peculiar not only as regards the co-operation of the elect but also as regards her own other co-operation independently of the dolours.
Could not be clearer or more precise.
BTW, this book was written in the late 1840's and published in 1858. And Fr. Faber was an Anglican priest before converting to the Church under Cardinal Newman's tutelage. He was also a founding member of the Oratory of St. Philip Neri in London, the famous "Bromption Oratory."
It's cold....
Another leftist Nanny Fad bites the dust. . .ermmm. . .I mean, snow.Anyone out there got a petition to have the old fraud's Nobel Prize revoked?
source: newsbusters.org (if you aren't reading this site regularly, it's likely you have been replaced by a Old Media pod twin. Get your DNA checked. If you have the dreaded MSNBC mutation or the NYT strain, Dr. Ann Coulter has the perfect medicine.)
The Dominican Rite (UPDATED)
The Western Dominican Province (USA) is sponsoring and hosting a conference on the
Dominican Rite of the Mass.
Dominican Rite of the Mass.
I'll be in the US then, so there's a good chance I'll fly out to attend. Depends on my U.D. teaching schedule and the inevitable limitations of the budget. [Update: looks like the summer term at U.D. will prevent me from attending. . .%$#@!]
If you would like to donate to the conference scholarship fund to help needy Dominicans (novices, students, etc.) attend, send your donations to:
The Living Tradition
Holy Rosary Church
375 N.E. Clackamas Street
Portland, OR 97232
Mark your donation: "for scholarships to attend the Living Tradition Conference"
Why should you donate? Easy, cheesy. Now that our incomparable Holy Father has given universal permission to all priests to celebrate the Mass in the Extraordinary Form (a.k.a. "Tridentine Mass"), Dominicans all over the world are reviving our unique tradition of the Mass as one more way of fulfilling the Pope's desire for a more solemn celebration of the sacrament that is at once organically faithful to the Church's longest liturgical tradition and appealing to a growing number of Catholic who long for an experience of the transcendent in worship. Your donation to the scholarhship fund will make it possible for budget-challenged OP's to attend. Think about what the next generation of priests will do for the Church armed with the Extraordinary Form AND the Dominican Rite! Not to mention what these two traditional rites will do to help bring the Ordinary Form (a.k.a, "Novus Ordo Mass") out of the crippling experimentation and goofiness of the 1970's!
Check it out! If you are a blogger, please link to this post so we can get the word out. . .
God bless, F. Philip, OP
And even more. . .
An even MORE!
1). Do dogs go to heaven?
No.
2). Can I wear a black wedding dress?
Sure. Are you marrying Satan?
3). What's the best way to get my pastor to stop abusing the liturgy?
Slip him a $50 and tell him there's more where that came from if he behaves.
4). Can God create a rock so big that even He can't move it?
Yes. We call it "Nancy Pelosi."
5). Should we try to Christianize the middle-east?
Yes. At gunpoint. Or we could just send in more Starbucks franchises with WWJD mugs.
6). Can infinity can measured?
Yes. But it will take some time.
7). Will having Masses said for Obama's conversion have any real affect?
No. But a good butt whopping would.
8). Who's your fav political thinker?
In order: Ann Coulter, Mao Se-Tung, and Al Franken. What can I say? I like diversity.
9). How much wood could a woodchuck chuck if a woodchuck could chuck wood?
Is this alleged woodchucking woodchuck Italian?
10). I'm going to buy you a book. Which one on your list do you need most?
The one with the most pictures.
1). Do dogs go to heaven?
No.
2). Can I wear a black wedding dress?
Sure. Are you marrying Satan?
3). What's the best way to get my pastor to stop abusing the liturgy?
Slip him a $50 and tell him there's more where that came from if he behaves.
4). Can God create a rock so big that even He can't move it?
Yes. We call it "Nancy Pelosi."
5). Should we try to Christianize the middle-east?
Yes. At gunpoint. Or we could just send in more Starbucks franchises with WWJD mugs.
6). Can infinity can measured?
Yes. But it will take some time.
7). Will having Masses said for Obama's conversion have any real affect?
No. But a good butt whopping would.
8). Who's your fav political thinker?
In order: Ann Coulter, Mao Se-Tung, and Al Franken. What can I say? I like diversity.
9). How much wood could a woodchuck chuck if a woodchuck could chuck wood?
Is this alleged woodchucking woodchuck Italian?
10). I'm going to buy you a book. Which one on your list do you need most?
The one with the most pictures.
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