The same folks that started The Josias have kicked off another journal, The Peregrine. While the former is about big ideas and its entries are long, the latter is about living out the ideas and its articles are short.
When I saw that Peter Edmund Waldstein of the Sancrucensis Blog had published a lovely reflection on swimming with goggles at The Peregrine, I was reminded of a piece I wrote quite some time ago titled Life in the Cosmos. I sent it in, but unfortunately their word limit meant they could only publish snippets of the original essay. It’s enough to offer a feel for the topic. Check out the shorter Life in the Cosmos here.
St. Augustine was confident that the Beatitudes are the key to the Sermon on the Mount. They lay out the goal toward which the entire Christian life—and so, implicitly, the entire Sermon—is ordered, and they describe the person who attains the goal. When Augustine commented on the Our Father, the model for all Christian prayer, he was similarly confident that the Beatitudes must somehow be the key. Our prayer should be directed to the goal of our life, right?
As I prepared for my PEAK classes earlier this month, I was struck by how rich a fare the Sermon on the Mount offers in comparison with the homilies I have heard about it. One good example is the saying about the speck in a brother’s eye (Matt 7:3-5):
Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, “Let me take the speck out of your eye,” when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.
Every homily I have ever heard on this saying reduces it to one simple point: we tend to notice others’ faults and not our own, so we should pay attention to our own faults instead of the faults of others.
True to the point of truism. But the Lord’s words are denser than that. I can spot at least three amazing truths tucked away in this short saying that go beyond the standard homily. Continue reading “Christ on the moral eye”
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.
One of my projects this summer was editing a translation of part of Book IV of Aquinas’s commentary on the Sentences of Peter Lombard. Since “Commentary on the Sentences of Peter Lombard” is a pretty big mouthful, most people just call it the Scriptum.
Beth Mortensen of The Aquinas Institute has done a magnificent job translating this hitherto untranslated text by the Angelic Doctor. I was tapped to read the whole thing and catch mistakes, but for the most part that just meant reading.
Some of problems I did fix related to an exciting development for the Aquinas Institute. The Leonine Commission, the group officially tasked by the Church with working critical editions of all of Aquinas’s works, gave us access to their provisional critical edition of the Scriptum. So in many places we were able to correct our translation by looking at a better Latin text than anything currently in print!
The Aquinas Institute is all about making Aquinas’s works widely available, so in addition to selling the new translation as a physical book they have also made the entire text available online for free. It’s satisfying to see it go up!
My last post explored Dr. Baxter’s ingenious quiz, “How Much of a Modernist Are You?” I would like to delve deeper into the questions raised by Dr. Baxter (and ultimately Charles Taylor) by attempting my own answer of Question 4:
Why does an apple fall to the ground when it detaches from the stem?
The laws of physics teach us that all objects fall to the ground according to gravity.
Gravity, of course, but behind the working of nature we can perceive the “hand” of God, which I mean metaphorically.
The apple longs to return its native place, because the whole universe is infused with desire. Ultimately, the world longs to imitate, to the extent it can, Eternity.
My colleague and friend Dr. Jason Baxter has published a delightful quiz at The Imaginative Conservative to show us how thoroughgoingly modern we all are. He takes his cue from Dr. Charles Taylor, whose gigantic book on the modern age argues that we live in a “disenchanted” world—all us inhabitants of the North Atlantic region, inevitably, without any choice in the matter. While our medieval forbears lived in a sacred and magical cosmos, we live in an autonomous, scientific universe. Continue reading “Are you a modernist? Take the quiz.”
This past week, I took part in the continual feast that was the Wyoming School of Catholic Thought. All us profs were asked to bring a side, so my contribution was a lecture on “The Life of Moses.”
In just under an hour, I recounted the story of Moses in a way that not only pulls his “biography” together but also provides a key to the story of the Exodus. You can download the lecture here, or listen using this audio player (you can’t see the audio player while viewing this post in your e-mail):
I have been thinking about the notion of “emotional processing,” as in when someone says that he needs to “process what happened.” Does this phrase have a clear meaning, or is it a fuzzy phrase used to escape clear thinking? I think it does have a clear meaning, and what follows is my attempt to unfold it. I am not a psychiatrist, and I don’t intend this blog post as a contribution to the psychiatric profession. This is just an exploration of a word.
To “process” something means to take something that is not immediately usable and change it into something more immediately usable. This is how we “process” meat or vegetables, for example. So to “process” an experience would mean to take the raw experience and turn it into something that is more useful in life. Experiences need to be processed both intellectually and emotionally: intellectually, we need to get practical wisdom from our experiences, while emotionally we need to calibrate our desires and fears. Continue reading “What is emotional “processing”?”
One of the pleasures of teaching in a comprehensive theology program is that I often have to teach outside of my zones of specialization. This spring I taught a senior-level course with lots of Catholic Social Teaching, a topic that somehow never came up in all my years of theological training. It was only my second time to teach the course, so in many ways I was learning along with my students.
This time around, I saw more clearly the many implications of the famous “principle of subsidiarity,” classically defined in Pius XI’s encyclical Quadragesimo Anno:
Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them.