All univocal predications presuppose analogical predications.
Ezk 44:2 and the perpetual virginity (this is certainly a contributor to artistic representation)
divine names
-- negative
-- relative
-- substantial
-- -- -- translative
-- -- -- proper
-- -- -- -- -- shared simple perfection
-- -- -- -- -- perfections in mode of creative relation
-- -- -- -- -- perfections in mode of supereminence
"For what signs do specifically is to mediate between the physical and the objective, where the objective represents itself in knowledge (both as partially including and as transcending the physical environment) and the sign always represents an object other than itself. The sign depends upon the object in that the object provides the measure or content whereby and according to which the sign signifies. But the object in representing itself also depends upon the sign for being presented (the object determines *what* is presented, the sign *whether* it is presented), and the sign is, in its own being, indifferent to whether the object has also a physical existence. Hence the sign is just as well able to include or to omit that physical existence, depending on the circumstance of the environment surrounding the significative action here and now." Deely
interpretents
logical: signs raise ideas
dynamic: signs dispose powers
emotional: signs raise emotions
energetic: signs direct action
the legal system as interpretant
signs as "the ways and means" of attaining and communicating knowledge (Locke)
'Aliquid stat pro aliquo' and 'aliquid stat pro alio' include things that are not signs, e.g., full substitutes. A stand-in or substitute is not as such operating as a sign. Sign requires the addressable in respect of the standing.
The infinity of semiosis is a potential infinite, and thinking of it as an actual infinite arises from confusing semiosis with constructions in the field of semiosis. It is especially important to grasp here that 'potential infinite' is not the same as 'indefinite finite'; it is infinite as potential being is being.
systems, societies, and the cosmos as 'transcendental substances'
The formal sign transcends the index, icon, symbol division.
A means is a direction of something to an end, precisely as an end, by a power.
Codes in Eco's sense are posited in sign-making, not preconditions of it; he talks about them as if they were rulebooks when in reality they are more like the laws of interaction that emerge in fictional worlds. Eco's theory of codes cannot survive a mass market paperback, much less a sonnet; he has confused a convenient posit in a limited model with reality.
Signs are 'coded' by habitual sign-use.
shared signs vs. signs in common
signs in common as the beginning of culture
The natural world as we know it is made up as much of ens rationis as of ens reale.
Where human beings are concerned, the natural world includes culture and the cultural world includes nature.
We explain signs with signs, but signs are not ultimately explained by signs.
Hope is always in something and for something.
"Any being whose life and knowledge are distinct form his essence must be created." Saadia Gaon
Survival problems even among bacteria and fungi and plants already have a deontic structure; this is even more obviously true in the case of animals like dogs and men.
yissurim shel ahavah ("visitations of love") -- Saadia accepts, Maimonides rejects, that sufferings can be not merely punishments but also gifts of lovingkindness; Saadia quotes Ps 3:12.
Ideas whirl and whirl and interlace according to their affinities.
It is somewhat odd to think in terms of "what Christ means to you" or "what the Trinity means to you" or "what the Eucharist means to you" or anything like that; as if one asked what the global socioeconomic system meant to one, or what the global ecosystem meant to one. It's not that one couldn't say anything on the subject, but that the framing is obviously naive and limited in value. The most accurate answer would be "everything".
Signs may refer to what is present as easily as they may refer to what is absent.
consecration as transsignification
The sacraments are the ways in which we are Christophoroi. (If you have received rightly, you are what you have received in the way in which it is received.)
zikkaron
Ex 12:14 -- this day (Passover) "will be a memorial/remembrance/commemoration for you"
Josh 4:7 "These stones for a memorial to the sons of Israel forever"
Ex 28:12, 29 stones of ephod as memorials
Eccl 1:11 there will be no remembrance (cf. Ecc 2:16)
Is 57:8 signs of a strange god
Esth 6:1 the book of the records
Job 13:12 your platitudes (i.e., remembrance-sayings)
Ex 13:19 as a memorial before your eyes
Zech 6:14 crowns in temple
Ex 17:14 "Write this remembrance in the book...I will blot out the remembrance of Amelek" [note paradox, almost certainly deliberate]
Neh 2:20 You have no heritage or right or remembrance in Jerusalem.
Nm 31:51 gold from battle brought into tabernacle "as a memorial for the sons of Israel before the Lord"
Nm 10:10 at feasts blow trumpets over sacrifices as "a memorial for you before your God" (cf. Lv 23:24)
Nm 5:15 "an offering for remembrance"
"I understand by the causes of truth of a proposition whichever of them is enough for the proposition to be true." Buridan
-- he notes that undistributed general terms increase the possible causes of truth
"...a consequence is a compound proposition composed of antecedent and consequent."
"Conversion by contraposition is not a formal consequence but is valid on the assumption that all the terms supposit for something."
"In every divided proposition of necessity the subject is ampliated to supposit for these that can be."
formal consequence: every proposition similar in form would be a good consequence (describing a valid argument
material consequence: Propositions similar in form would not always be a good consequence, except where addition of necessary propositions reduces it to a formal consequence
Original justice was the intended harmony of the whole human person in light of the human destination in beatitude.
The totality of good of a human life requires merited good, good as a result of earned achievement.
No creature is such that its nature excludes the possibility of sin.
"The perfect good, which is God, can be united to the human mind by grace, but not by nature: hence free will can be confirmed in good by grace, but not by nature." Aquinas
sins through the error of nonconsideration, sins through the error of false consideration
Proorizo (predestine) literally means forebound, prelimit. (The word is related to horizon.)
The cosmos as cosmos has intrinsic order to God as exemplar.
What we perceive presents itself as both object and thing, as both noumenal and phenomenal.
Our consciousness implies that there is more to us than that of which we are conscious.
The communion that constitutes the Church is a communion beyond what we can experience.
the Church as witness --> testimonial line --> apostolicity
"...for the Christian, there is an essential agreement between Christianity and human nature. Hence the more deeply one penetrates into human nature, the more one finds oneself situated on the axes of the great truths of Christianity." Marcel
"An absolute fidelity involves an absolute person."
"The body is the prototype of Having."
"It seems that every instrument is meant to serve as an extension (of my body) in order to develop and extend a faculty that is present in principle and possessed by him who uses the instrument; this is as true of a knive as of a magnfiying glass."
"My corporality includes what we may call historicity. A body is a history, or more exactly: a body is that in which a history ends, in which it is recorded."
"To meet somebody is not merely to cross his path; it is at the least to be for a moment close to him, with him; it is a co-presence."
"To think religiously is to think the preesent under the aspect of the divine will."
"All hope is hope of resurrection."
"Hope is to desire what patience is to passivity."
"I am inclined to believe that hope is for the soul what breathing is for the living organism."
In the Church we are called to a fidelity beyond human capacity, a call to fidelity beyond death and unto eternity.
We explore our faculties by using things in the world.
Hope is the virtue of at-your-service.
In the witness of the Christian we find the witness of the Church.
Ps 72:17 His name (i.e., the Messiah's) endures before the sun.
Pr 8:22 The Lord created me (i.e., the Torah) in the Beginning (i.e., the Son) of His course.
I Sam 17:49 David (i.e., Christ) put his hand in his bag and took out a stone (i.e., Peter) and slung it and struck the Philistine (i.e., the Devil) on his forehead.
"The idea of living beings as subject to *disease* includes a recognition of a Final Cause in organization; for diesase is a state in which the vital forces do not attain ther *proper ends*." Whewell
"In contemplating the series of causes and effects which constitutes the world, we necessarily assume a *First Cause* of the series."
"In contemplating the series of Causes which are themselves the effects of other causes, we are necessarily led to assume a Supreme Cause in the Order of Causation, as we assume a First Cause in Order of Succession."
"Terms must be constructed and appropriated so as to be fitted to enunciate simply and clearly true general propositions."
1 Jn 2:20, 27f Chrisma
This can be taken as metaphorical and translated as "(spiritual) anointing" but
(1) the most natural translation is 'oil', not 'anointing', although the latter is possible
(2) 'received from him' could be understood as a particular occasion, i.e., 'the oil that he gave you'
(3) what is said fits well with later chrismation traditions (particularly the contrast between the chrisma and the spirit of antichrist) -- the physical anointing in the flesh would itself be a sign of Christ having come in the flesh.
2 Cor 1:21
established (confirmed), anointed, sealed, given Spirit as deposit
-- note emphasis on fragrance in 2 Cor 2:14-16; this either refers back or is to be seen as sacrificial (incense or actual sacrifice)
-- cp. Eph 1:13, 4:30
Rv 7 as elucidating baptism (note that this reading makes for a straightforward argument for martyrdom of blood)
Ezk 9:4 the cross (tau) on the forehead that saves
Contract presupposes (1) a rationality somehow in common; (2) authority in the parties; (3) a possibility of mutually recognized good.
Contracts do not transfer rights but, within already existing rights, form new ones. (They may, however, transfer title.)
An oath adds a new obligation to a contract.
The sacrament of matrimony makes it so that the ordinary acts of maintaining the marriage are meritorious when done with fatih and good will, and in a way that goes beyond being merely good deeds.
IV Lateran makes clear tha thte fundamental root of transubstantiation is that Jesus Christ is both priest and sacrifice, whose body and blood are contained under the forms of bread and wine through divien power for the end of our receiving from Him what He has received from us in a mystery of unity.
IV Lateran canon 5: the Roman Church which (1) by the will of God (2) holds over all others pre-eminence of ordinary power (3) as the mother and mistress of all the faithful.
As the eucharistic species signify, Christ is their objective cause. However, they are not merely signs by similarity or by convention, as the consecrated bread and wine were, but indexical signs, like effects signifying their cause, of the Body and the Blood of Christ, which is present through them.
Accidents are ways and capacities for acting.
The blessed are united to God both individually and communally, in mens and commens, so as in some sense to share each other's vision of God hierarchically.
saints as mediating exemplates (exemplate exemplars)
instruments as means, the intention of which includes contributing powers; if cognitive, ministers; if only physical, tools.
spiritual direction : confessional :: homily : Mass
the hagiographical presentation of the Holy Virgin as a model for the consecrated life
