How can you tell the difference between a Benedictine and a Dominican? A Dominican thinks the Latin word conversatio means “conversation” [insert sarcastic guffaw].
In a Benedictine author like St. Anselm, if you see conversatio it should almost certainly be translated in light of the Benedictine promise of conversatio morum, or “daily conversion of one’s life.” This is made a little trickier by the fact that St. Benedict’s use of the word would be something of an archaism by the time of St. Anselm, but we are going to trust his grounding in the Rule.
So when a Dominican author copies a Benedictine author’s use of conversatio, now how should we translate it? The standard use of the word by the time of Aquinas is simply “conversation” as we would use the term. See opening joke of this post: my English translation of St. Thomas’s prayer gives “discourse” where the saint has conversatio. He’s only a Dominican, right?
But he is lifting directly from St. Anselm’s prayer, another way in which the Abbot of Bec exerted enormous influence over the scholastic era. Here’s the side-by-side: Continue reading A Benedictine Joke
Well nigh 20 years ago I, a hapless college student, bought a dusty old book at the Sacred Heart Used Book Store in Pittsburgh: The Theological Virtues I: On Faith, by Fr. Reginald Garrigou-Lagrange, OP. The day has come to write a review!
To appreciate the irony of this purchase, you must understand that I was at that very moment being trained in the Nouvelle Theologie both in my classes and in my various hobby-discussions with classmates. I loved De Lubac and Company, and Lagrange was the probably-villainous Grand Inquisitor who had waged war against these holy theologians who were clearly doing no more than enlivening a dusty theological tradition with rich, ancient sources of reasoning.
Even more amusing, I was in the company of a friend (now with the CFRs in New York) who had guided me into the world of Nouvelle Theologie and knew far more about the history of the controversy than I did at the time. He commented, if I recall, that Lagrange’s book on charity was supposed to be very good, so perhaps (begrudgingly) this book on faith would be as well. To perfect the irony, I’m pretty sure I bought Further Paradoxes by De Lubac at the same time and dropped them in the same bag. Continue reading A Book Review on Faith, Long Deferred
I ran into a new, weird idea filtering down to my students this year. Whence came it? God only knows, although it seems to be a distillate of scientism/materialism. What is this monster?
In my Ethics class it manifests as a perversion of practical reasoning. I had several students tell me this year that, after willing an end, the act of deliberation begins automatically. One explicitly claimed that deliberation on means (counsel, in the Aquinas lingo) is an unconscious act.
My colleague saw a speculative variant in his Form VI Philosophy of Religion class. Discussing inference, several students denied that it is possible to have a properly basic knowledge of anything–all is inference, all the way down. After a bit of discussion, it became apparent to me that they were implicitly committed to saying that people who think they have basic knowledge are making an inference without being aware of it.
I typically mock the academy’s infatuation with talk of “intuitions” but in this case I’ll make an exception. I can’t think of too many ideas that more violently oppose my intuition than the one my students are espousing above. A rational deliberation being unconscious? Rational operation that we are not aware of at all? Ugh.
I can trace this back to another idea that I’ve been seeing for the last few years. I think I may have ranted about it previously: the claim that emotions are what make us human. Continue reading Physics of Deliberation
What’s new in my Ethics class these days? New insight (for me) on the structure of STA’s Prima Secundae. Because of it, I did a much better job teaching the necessity of grace this time around.
When I teach STA’s ethics, I work the boys slowly through I-II Q6-19 (a few technical spots omitted for time and condescension to adolescent frailty). When we get to the end of Question 19, all of Christian ethics is laid out before us waiting to be developed in detail.
It’s a critical moment, in the wonderful Greek sense of that word. If we stop right here after Q19, I run the risk of teaching something very close to pure Pelagianism. And yet, mirabile scriptu, if we stop right here after Q19 we actually have everything necessary to avoid Pelagius entirely. Continue reading Aquinas on Grace
Brandon roused me from my mathematical slumber with a post on one of my hobby-horses, prime numbers. Just enough impetus to put down a thought I was mulling over last week.
Primes are the delightful irreducibles of the number world. As a kid I thought of them as weird exceptions to good, common-sense mathematics–the kind of things you memorized and played goofy games with. But that has things almost backwards.
The Fundamental Theorem of Arithmetic says that any integer can be expressed as a unique prime factorization (this is what Brandon was posting about, so I shan’t repeat him). Said in reverse, primes are the building blocks of the number world. Everything traces back to them. That got me thinking about primes as an example of first movers like one would use to explain the First Way or STA’s explanation of the act of the will. Continue reading Prime Movers
Here’s a simple list of items:
Things Made of Oak
- Oak Trees
What’s wrong with this list? Continue reading First In A Genus
When St. Thomas works his way through the various sins of lust in ST II-II Q154, he gives a natural ethics reason to think that each is evil. His reason for the evil of simple fornication has always struck me as odd. Interesting and thought-provoking odd, not odd as a euphemism for wrong.
He’s obviously working from a theological tradition where the teaching about the evil of simple fornication could not be clearer: Jesus has some fairly terrifying things to say about sexual ethics and St. Paul puts fornication in every one of his lists of sins that bar entry to the kingdom of heaven.
Never one to leave a question at “Deus dixit”–the next word out of his mouth always being “Cur?” or maybe “Quomodo?”–Aquinas gives his natural ethics reason for the evil of simple fornication: Continue reading Aquinas on Fornication
Post a reading list, get a spike in views and comments. Message received! Also I need an easy post or two to pad my schedule as the baby is nearly arrived.
For the juniors I teach ethics, which is the “flagship class” I was hired to teach. I made my best teaching decision ever in the first year; after a few months of floundering eclecticism I broke out Josef Pieper’s Four Cardinal Virtues and had them read a bit from it. In the process I had to explain some Aquinas to them and so began a love affair that burns brightly to this day.
The majority of my juniors loved Aquinas. When the next academic year rolled around, I tossed out most of what I had done and plopped the Summa down in front of the new batch of juniors. For the spring, they read the entirety of Pieper’s 4CV. Over the next few years I tweaked some things, with the consistent feedback being “MOAR AQUINAS.” Continue reading Teaching Badly: 11th Grade Reading List
Every January 28th I think of my birthday and early Church martyr-women. Wait, what?
I did not start out loving St. Thomas, but after years of teaching him I have come to terms with the fact that I love him and he is mine (despite still thinking of myself as a Franciscan and now a Benedictine). My friends and students think I am the biggest Aquinas fanboy and cast in his mold, which is flattering and hilariously untrue. But it is true that over time I have come to maybe, just a little bit, think of the world like he does. And because of that, every January 28th I get a little irritated. Because he died on March 7, and his feast should be on my birthday. Continue reading St. Thomas Aquinas
I wasn’t terribly pleased with some of my examples of the parts of prudence from my blizzard story. So let me take another crack at it by setting down how St. Thomas thinks the mother of the virtues works (and then maybe try to work back to better examples).
His paradigm for means-end reasoning is the practical syllogism. The end serves as one premise; other premises are either universal principles, conclusions of other sciences, or what lies close at hand–things we can actually do now. The conclusion of the practical syllogism is the choice we are to make, which we then must execute to bring the end about. Continue reading Aquinas on Prudence II