An experiment has (1) an introduction of something (2) into a boundary that bounds (3) process-parts and (4) structure-parts, and from this (5) educes a measurement. Kinds of experimental failure: introduction contamination (1); boundary collapse (2), eduction contamination (5), unaccounted-for defect of structure (4), unaccounted-for defect of process (3).
The Church's attitude to politics should often be: Everything of value saved from a burning house is a gain.
memorative - combinatorial - inductive - analogical - deductive - narrative
-- no possible naturalistic proof of naturalism
-- either simply investigate the natural (and thus no need to naturalize metaphysics) or develop metaphysics on the evidence you have for it, whatever it may be (and thus no need to naturalize metaphysics). 'Naturalizing metaphysics' simply shows you to be an idiot in two directions.
-- naturalism is a have-your-cake-and-eat-it-too philosophy
Lombard's Sentences can be seen as a treatise on sacraments:
---Bk 1: Fruition (God)
---Bk 2: Use (Creation)
---Bk 3: Christ
"We properly call 'sacrament' that which is a sign of God's grace and the appearance of invisible grace, in such a way as to carry its image and to be its cause." Lombard
The sacrament of matrimony, through conjugal acts and other acts of friendship between the spouses, remits venial sin. (Note that this is different from cases where the sacrament makes what would be a mortal sin merely venial; matrimony as a sacrament remits venial sins in general through its acts.) See Thomas Aquinas on 1 Corinthians (sect. 329). This is due to the role of charity, which remits venial sins, in the sacrament.
No Catholic, without grave sin, may treat the tribunal of mercy as subordinate to any human tribunal or magistrate.
nonsacramental confession // nonsacramental anointing for healing
-- the primary difference is only that we have an individual moral obligation to confession, even if there is no opportunity for the sacrament
genuine repentance where absolution cannot be received in sacrament // baptism of desire
Beginning a dialogue in itself posits that general relativism is false.
When I see a brown table, I am not 'appeared to brownly'; nothing about the act of appearing is brown in mode; what I find is a brown-desk appearing, not an appearing that is a brown kind of activity, whatever that would be.
God called the patriarchs to form a people (baptism), strengthened them with prophets (confirmation), and formed a priesthood for them (ordination).
Prayer is not something 'in our heads' but an interaction with our environment in light of the object of prayer, an attending with body and soul.
Unction affirms the place of the sick in the Body of Christ.
the logical agent as represented by a system of operations
life, the good life, eternal life
funerals as an adjunct to baptism
Even under natural law, marriage is a sign of the union of the divine and the human, and of the fruitfulness of the world God has created.
Matrimony confers a grace, an office, and a remedy.
Alexander of Hales holds that penance, like matrimony, is an uplifting of something prior to the Fall: namely a preservative medicine. (He takes this to be the reason why the two don't have an immediately obvious sensible element.) Unlike marriage, the uplift (adding the power of the keys) adds a modification, a relation to temporal punishment, which is why it requires a new minister and marriage does not.
-- Alexander's view of penance makes sense if one thinks of the original relations of Adam and Eve as union with each other (marriage) and subordinating union with God.
When we say that God creates all things visible and invisible, we are not excluding things audible and inaudible; and likewise when we say that sacraments are visible signs of invisible grace.
In the Eucharist, by being united to Christ people are united to each other; in Matrimony, by being united to each other people are united to Christ.
baptism : unction :: eucharist : matrimony :: interior : exterior
Henry of Ghent, the four powers a person can have over the same thing
(1) fas (equity by nature)
(2) licitum (law)
(3) ius (equity giving claims)
(4) necessitas (opportuneness)
-- from the Decretum; look more closely
W. P. Boring (2010): Both Bonaventure and Aquinas read Augustine as rejecting a purely Platonic epistemology and thus as being (generally) more consistent with Aristotelian epistemology than with Plato. Aquinas (ST 1.84) takes Augustine, like himself, to walk a middle road: the key to this is the agent intellect, which is required to make phantasms actually intelligible. Bonaventure (DQ4) reads Contra Academicos as taking Platonic epistemology to result in Academic skepticism, and thus rejecting it with the latter; the key again, is the agent intellect. They are, however, considering different questions. More precisely, what Bonaventure takes as a unified question, Aquinas takes as multiple questions. Both contrast with Henry of Ghent, who replatonizes Augustine.
By the sacrament of matrimony, God makes the Church a society suitable for union with Christ.
Nestorianism as implying a false idea of motherhood
The Virgin's being Mother of God is a reflection from the Hypostatic Union; it is not structured like the Hypostatic Union.
"The most holy Virgin is truly the precious ark which received the whole treasure of sanctity." Gregory Thaumaturgos
Mary's plenitude of grace as plenitudo redundantiae
intercession in Scripture
Abraham: Gn 18:23ff
Moses: Ex 32:11
Job: Job 42:8
Paul: Acts 27:34ff
Oniah and Jeremiah: 2 Macc 15:12ff
Prayers go up in the midst of the angels:
Angels offer prayers Tobit 12:12; Rv. 8:4
Angels rejoice over repentance: Lk 15:10
Joseph's bones: Ex 13:19
Elisha's bones: II Chr 13:21
Jesus' garment: Mt 9:20ff
Peter's shadow: Acts 5:15
Paul & cloths: Acts 19:11ff
Gospel, Cross, Icons, and Relics as major material elements of the Tradition of the Church (II Nicaea)
If the Cross is sacred because it bore Christ, so Mary is sacred because she bore Christ. If the Ark of the Covenant was sacred because the Spirit of God came upon it, so Mary is sacred because the Spirit of God came upon her.
The great heresy for economics is to think that there is no distinction between reasonable and unreasonable price in an exchange.
Not mere markets, nor merely open (often misleadingly called 'free') markets, but open markest of free and informed people making exchanges that are mutually beneficial and consistent with common good, to the exten that this can be done.
two notes of human labor, which all economic policies must respect: labor is personal and labor is necessary (Leo XIII)
money as measure of value → medium of exchange → generic capital
Capital has no use beyond the bare using of it. It is remarkable how many economic theories ignore this.
Legitimate interest is protective of the equality and mutual beneficiality of the exchange; it is negotiated, not imposed; and it is open and not secret, being explained that the benefit may be known.
4 distinct leftist movements
Left-LARPists ( Stupid Young Things ( Worker-Left ( Old Guard Left
development of doctrine
--- (a) in explication
--- (b) in implication
--- (c) in insinuation
--- (d) in practical effect
--- (a) translation
--- --- (1) new vocabulary
--- --- (2) new language
--- --- (3) new genre
--- (b) illustration
--- --- (1) new analogies
--- --- (2) new examples
--- (c) application
--- --- (1) new activities
--- --- (2) new contexts
--- (a) problem-solution breakdown
--- (b) reference
--- (a) practice breakdown
--- (b) causal account
indigenic vs. cultigenic tradition-bearers
(With respecting to handing down the Passion, sermons on the Passion are indigenic; The Lion, the Witch, and the Wardrobe is cultigenic.)
All extrinsic denomination has some intrinsic ground or reason making it possible; asusming, of course, that the extrinsic denomination is not merely applied in error.
Substance both subsists and substands; the problem with the Lockean notion of substance is that it only really considers substance as substanding.
Abelard holds that God creates genera, as a human artisan makes particular works.
what the senses show, what they imply, what they suggest
the four elements of the conception of divine in American civil theology
-- this is, I think, a more accurate way of framing than in "America's Four Gods" (Froese & Bader); when you look at actual people, it's a matter of emphasis, and many people think divine providence cuts across the borders (they are, as it happens, right).
Much of what calls itself liberalism is in fact pseudo-democratism.
constructed pseudo-demos, fictive demos
Irony requires recognizing different points of view; it is an inherently social figure of speech.
the distinctive, obligative, configurative, and dispositive aspects of the sacramental character as a sign
Baptism : King :: Confirmation : Prophet :: Ordination : Priest
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