The theoretical and the practical are united in the personal.
1 Cor 12:3, Rm 10:9, and Phil 2:11 establish that 'Lord' is not merely a courtesy title but something very substantive.
Acts 8:26-35 Scripture is only perspicuous in light of Christ and His gospel.
canonical criticism
(1) intertextual effects of textual juxtapositions
(2) redaction criticism in reverse view
(3) forms of reception in reading community
(4) genre-functions relative to other texts or within a set of texts qua anthology
Every genuine gain of historical-critical method can be reconstituted outside it as causal inference; it is scaffolding, not the thing itself.
the Scriptural text as an artifact of liberal art
What we read, we read under a relational description.
One thing that makes genres in cinema tricky is that every genre admits of camp and noncamp versions, and the camp versions are distinct from parodies.
Human relationships tend to erode because of our passibility.
1. form object on thing qua cognizable
2. react by will to thing as object
3. reflect on reaction
4. form object on thing as object for reaction = value
5. use value to guide further action
constancy of entropy as perfect irreversibility of process
Luke regularly uses unviersal indicators (all, every, the whole world) in circumstances that clearly suggest that he doesn't mean it to be taken literally, but as generality indicators.
(1) structures as residuations of actions (traces)
(2) structures as media of action
(3) structures as instrumental extensions of action
"...just as objects are what things become in experience, so signs are what objects become...." Deely
"The objective and the physical depend upon one another without being coextensive and without being articulated in the same way."
"Objective causality occurs in anture itself wherever there are instances of relationship -- that is to say, it occurs everywhere in nature. The dinosaur, long dead, is present in the fossil bone as its extrinsic specifier, which enables the scientist -- paleontologists in this case -- definitely to classify a bone as belonging to a brontosaurus rather than a pterodactyl."
"The so-called physical world exists within the world of experience, but it is not *as* experienced that the physical world is properly called physical; *as* experienced, it is properly called *objective*."
"The partial coincidence of objective structures with structures of physical being within sensation and perception is the zoosemiotic basis and ground for all studies and experimentation properly termed scientific."
Texts are not mere strings of signs but collective signs in which sign are the means by which a unifying sign signifies.
Texts too extensive to cognize all at once must be conceived as having a beginning, middle, and end. This is either a mnemonic ordering (like a dictionary organized by alphabet), or a customary access ordering (like beginning with one physical end of the book according to the custom of which direction the scroll or codex is read), or an ordering of internal plausibility, which is narrative. A text may even have multiple such orderings, in various combinations.
imaginative: object :: estimative : value
value-saliences : value-types :: concrete : abstract
plausibility as the result of profile-fitting
The actions of the Church as Church are actions with-the-Spirit; but with-the-Spirit admits of degrees of closeness and farness.
the commens as the possibility of the universe of discourse
semiotics as the general study of disciplina and its elements
Building sign-systems adequate to the uses of intellect and will is an immense task, so this gives importance to the sign-heritage that is 'traditioned' to us and that we receive as heirs.
postulation as an act of free decision
If the intellect understands B through A, the will can will, as collative power, B through A, or it can just will B, or just A, or it it can will B and not A, or A and not B. If the intellect understands B as similar to A, the will as collative power can will B with A or just A or just B.
Linnaean classification as a system of honors
"Ens ut primum cognitum is a notion sui generis, prior to all predication as that which makes predication possible, from which all other notions of being, logical scientific, or metaphysical, are derived ab intra..., and on which all other specifically intellectual notions depend." Deely
A mind-dependent relation may denominate and be verified of things in a state of independence of cognition (e.g., 'title' in law, or 'citizen' in politics). Mind-dependent relations that denominate and are verified of things insofar as it is cognized are second intentions.
The canonical gospels regularly associate events in Jesus' ministry with towns. In this they differ sharply from apocryphal gospels.
Pain and pleasure, like hot and cold or like pressure, are experienced as boundary crossings.
Human beings have no intrinsic title to the service of another human being; the extrinsic titles are:
(1) rightful authority
(2) just contract
(3) remedial repair
(4) just punishment.
The term 'patriarch' is first used in the fifth century of the bishop of Rome, and extended out from there.
A contract is the mutual formal formation of mutually beneficial right within the overlap of the freedoms of the parties involved.
To base Christianity on experiences is to base it on what is seen.
Hobbes takes ransom contracts to be valid by default, where no law prevents them; but it is clear that they are only valid due to shared customs of honor.
Covenant presupposes right, not vice versa.
All Sherlock Holmes versions have an intrinsic reference to Doyle's Sherlock Holmes, which is the primary version of the character; they are allusive of Doyle's Holmes stories, linked in a web or network.
The acts of the Church are more Christian inasmuch as they refect the Notes of the Church; and more worldly and less Christian the less they do so.
injury as right-violation vs. injury as harm
Value is not measured by appetite but by the good to which appetite is directed.
On Hobbe's account of artificial persons, an artificial person is a natural person insofar as he is representative of other persons or things.
The multitude is naturally one as well as many, because everything identifiable as a many is in another way identified as one.
Personation is always personation *to* another.
The Son personates the Father ontically, morally, jurally, and sacrally; this is recognized at the Annunciation, at the Baptism, at the Transfiguration, and is sealed by the Resurrection and recognized as permanent by the Ascension and Session.
powers of bishops as to office
(1) supervisory (properly episcopal, the root power)
(2) synodal
(3) custodial
(4) incidental
-- (1) is concerned with sacraments and proclamation; (2) with cooperation with other bishops; (3) with the inheritance of the see, as in custody of saints, of physical instruments, and of spiritual practices; (4) arise by secular customs or customs of Christendom that extend particular powers for various conveniences.
History shows that even schismatic sees, when the vehemence of the schismatic acts abates or the cause of the schism vanishes, tend to fall back toward communion with the Chruch, tend to assimilate to the nonschismatic sees. This tendency may be disrupated by new refreshments of the schism, by other resentments that take up the schism as a rationalization, by external meddling, by isolation, or by catastrophic preventing acts of reunion, but the tendency remains, nonetheless.
The universal Church wells up from inside the particular church.
An episcopal conference is the instrument of its synod.
the most central see
In beautiful things we learn something of our own beauty; in sublime things, we learn something of our own sublimity.
Nothing fails to work like a riot.
It takes centuries to refine a good concept properly.
Rights are expressions of the right within a community.
Every intact manuscript of the canonical gospels attributes them to Matthew, Mark, Luke, and John.
Christ on the Cross personates us all.
"Rights are made Realities in human Society by its conduct as a Society." Whewell
the Decalogue as indicating the essential institutions of civil society: religion, marriage, family, property
Gal 6:10 "the household of faith"
and we who once were of the household of fate
are now become of the household of faith
"The parts of the body which seem weaker are indispensable." 1 Cor 12:22
peace as the opposite of confusion (1 Cor 14:33)
Conscience is judicative and only incidentally legislative.
