What a metaphor really means

A high school textbook taught me the standard line: similes are comparisons, and metaphors are similes without the word “like” or “as”. So when I say, “Achilles was a lion,” I mean that Achilles was like a lion. I just don’t say “like”.

The absurdity bothered me to no end. How could anyone with ears think that “Achilles was a lion” sounds like “Achilles was like a lion”? Is the one sentence that much stronger just because it is one word shorter? On the other hand, how could I hope that anyone else heard the same difference that screamed at me? When you’re in high school, there are certain feelings you just don’t share, like your ambition for glory, or your romantic daydreams, or your ceaseless frustration over the textbook definition of “metaphor”.

Continue reading “What a metaphor really means”
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Friendship with God

Everyone knows that love is central to Christianity, but homilies and devotionals on love are typically cliche and hard to distinguish from secular exhortations to humanitarian justice. This summer I was given the challenge to talking about charity in an original way, a way that would somehow make the distinctions Catholics almost never make between themselves and the world at large.

So, of course, I just rehearsed St. Thomas Aquinas’s 700-year-old account. What is charity? In a nutshell, charity is friendship with God. You can find my lecture here.

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Getting Wisdom (and other podcasts)

Wyoming Catholic College’s “After Dinner Scholar” podcast has published an interview with me titled: “Getting Wisdom in 2019 with Dr. Jeremy Holmes”.  If you are interested in the “wisdom books” of Scripture, have a listen for my two cents’ on the topic.

Looking through the archives, I find that the “After Dinner Scholar” has posted interviews with me quite a few times.  I haven’t always noted them as they came out, so here’s a list (in order from most recent to oldest):

“Old Testament Judges and Kings and the Question of Centralization”.  Wherein I relate the books of Judges and Kings to contemporary political and religious problems.

“The Splendor of Truth 25 Years Later”.  A quick introduction to the fundamental questions and teachings in JPII’s Veritatis Splendor.  To date, this is the most-downloaded of all “After Dinner Scholar” podcasts.

“Humanae Vitae: Contributing to the Creation of a Truly Human Civilization”.  This is an interview with me and with Dr. Kent Lasnoski, reviewing the central teachings of Humanae Vitae and talking about the usual objections.

“Hunting, Humanity, and the Liberal Arts”.  For something truly different, a reflection on the relationship between hunting and classical education.

“Pope Paul VI, Humanae Vitae, and the March for Life”.  Wherein we discuss the relationship between contraception and abortion.

“The Word Became Flesh: St. Athanasius’ ‘On the Incarnation'”.  An introduction to this classic little work on the central mystery of faith.

“The Philosophical Side of Theology: St. Thomas’s Compendium”.  I talk about the relationship between philosophy and theology, and I introduce St. Thomas’s often under-appreciated little overview of theology, the Compendium Theologiae.  One person contacted me after this podcast to say he wanted to read the Compendium with his son and wondered if there were anything like a companion or commentary.  I’m working on it!

“Moses and Israel: From Exile to Freedom”.  A full-length lecture on the life of Moses, one of my favorite talks I have ever given.  The “After Dinner Scholar” also published an interview with me on the topic of the lecture.

“The Pope, Authority, and ‘Religious Assent'”.  A brief discussion of how we should handle cases where the Magisterium teaches something but does not teach it infallibly.  Still a hot topic today.  I have a very rough manuscript of a book on this subject, and maybe someday I’ll at least turn it into a series of audio posts.

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Feser and Bessette: The Theological Argument

After my recent post about the death penalty, I bought the new book by Edward Feser and Joseph M. Bessette, By Man Shall His Blood Be Shed.  They offer a veritable encyclopedia on the issue, taking up all manner of objections and citing all manner of sources.  Over the next few posts, I would like to offer my reactions to at least the first part of their work.

To start with, their strongest point: the theological argument of chapter 2 is imposing.  Citing not only sources but even critics of the death penalty, Feser and Bessette bring out the following: Continue reading “Feser and Bessette: The Theological Argument”

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Experiencing Sacred Time

The Solemnity of All Saints stands out for me as—well, solemn.  By celebrating the communion of saints as such, the day seems to offer thanksgiving for the fact that we celebrate the saints, for the very existence of the sanctoral cycle.  So every November 1st, I find myself reflecting on the fact of sacred days and times.

Charles Taylor argues that a loss of the sense of sacred time was key in the transition to modernity.  Medieval man experienced times as defined by content and as ordered not only by chronology alone, so that “Good Friday 1998 is closer in a way to the original day of the Crucifixion than mid-summer’s day 1997.”  But modern man experiences time as homogeneous and empty, ordered simply by one time’s replacing another in sequence.  Modern man can believe in eternity, says Taylor, but he can’t experience eternity’s penetration into time in a naïve, unreflective way.

Taylor is surely right that this was one strand in the transition to secularity.  But how absolute a doom is modernity?  Can a man today experience sacred time in an immediate way, or will it always be mediated to him through some kind of abstract consideration?  Or will it—even worse—always be constituted by a wistful recollection of a bygone era when Christians really experienced the seasons, like those nostalgic Christmas cards depicting horses and sleighs and Victorian houses?

In this post, I want to describe my own experience of sacred time.  I don’t know whether it would count for Taylor as “immediate” or “naïve,” but there is something immediate and unreflective about it to me.  The experience is complex, because time is complex. Continue reading “Experiencing Sacred Time”

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Three notes on the death penalty

Over the past year, I have made slow progress toward deepening my grasp of moral philosophy.  As a philosopher, I am still not ready to join all the discussions that swirl around the Internet.

But when people began to wrangle about Pope Francis’s comments on the death penalty, I noticed a few points that I could contribute as a theologian.  Here are some key lines from the Holy Father’s remarks:

It must be clearly stated that the death penalty is an inhumane measure that, regardless of how it is carried out, abases human dignity.  It is per se contrary to the Gospel, because it entails the willful suppression of a human life that never ceases to be sacred in the eyes of its Creator and of which—ultimately—only God is the true judge and guarantor.

This is a strong argument, to be sure.  I hope to do some justice to the strength of the argument below.  But as a Catholic biblical scholar, I see three points that might deserve consideration: Continue reading “Three notes on the death penalty”

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To love the Lord with all your mind

As a college teacher, I often have to reflect on what a college education really aims at.  What should we be doing?

Jesus was asked a similar question once: “What is the greatest of the commandments?” The question was very broad, of course:  it meant something like, “What should we be doing with the whole of our lives?”  But the answer he gave, because it applies to every part of life, applies to a college as well.  He cited Deuteronomy 6:

Hear, O Israel: The Lord our God is one Lord and you shall love the Lord you God with all your heart and with all your soul and with all your strength.

One could spend a life unpacking that one sentence. But what I want to focus on now is the fact that Jesus didn’t quote it the way it is found in Deuteronomy—the way I just wrote it out. What he said was this: Continue reading “To love the Lord with all your mind”

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A note on the Latin text of Veritatis Splendor

In my last post, I offered an argument that Amoris Laetitia was written in a modern language and then translated into Latin later, with the various modern language translations based not on the Latin but on the modern-language original.  The argument had two bases: (1) The Latin text appeared on the Vatican website months after all other languages had been published; (2) the various translations share features that cannot be explained on the basis of independent translation from the Latin.

There are other possibilities, of course.  Maybe the Italians translate a text first, and then all the other translators use the Italian translation as a guide to their translation of the Latin.  Maybe all the translators get together at a pub to decide what the text should really say, and then go home to make it say that.  I don’t know!  But a couple of conversations with people who work in the Vatican Latin offices have left me, rightly or wrongly, with the impression that it has been a long time since a papal encyclical was originally composed in Latin.  Rumors have it that BXVI did compose in Latin, but even these rumors put the claim as a remarkable exception.

But since we are having fun with linguistic geekery, I thought I should look at the word “ideal” in John Paul II’s Veritatis Splendor, too.  The famous paragraph, the one people often cite in comparison with Amoris Laetitia 303, is VS 103: Continue reading “A note on the Latin text of Veritatis Splendor”

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A note on the Latin text of Amoris Laetitia

When Amoris Laetitia was first released in all the various modern languages, the geeks among the onlookers were frustrated to find that no Latin text was available on the Vatican website.  Months went by, and eventually a Latin text appeared, long after the debate over Amoris Laetitia was underway.  Just looking at the Vatican website, one would suppose that the Latin text was not the original text but was created some time after the various modern language editions.

Is this true?  I became curious.  Now that there is a Latin text, we can check.  If the Latin is original, then one will expect to find that the various translations render the Latin various ways, with the Polish sometimes agreeing with the Latin against the Spanish, and the Spanish sometimes agreeing with the Latin against the French, and so on.  But if the Latin was later, then one would expect to find sometimes that the various translations all agree with each other against the Latin, and one would expect to find this in a situation where a given phrase is especially hard to get into the Latin. Continue reading “A note on the Latin text of Amoris Laetitia”

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The structure of the Our Father

This past week I had the pleasure of teaching high schoolers in Wyoming Catholic College’s PEAK program.  As usual, I used my PEAK stint as an opportunity to learn something new, asking questions to which I had no clear answers, studying issues I had never clarified before.  And as usual, the students taught me.

Photo credit: Wyoming Catholic College
Photo credit: Wyoming Catholic College

For example, one day I wrote the “Our Father” on the whiteboard and asked the students how it is organized.  One pointed out that it falls into couplets: Continue reading “The structure of the Our Father”

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