This issue really gets me. APEs (American Protestant Evangelicals) constantly shove this "personal relationship" with Jesus down everyone's throat, yet never cease their attack on religion. Why is that? I'll tell you. They've unilaterally redefined what the term religion means in order to attack religion in general.
They say that by religion they mean dead man-made traditions. But they don't get to redefine what the word religion actually means. Religion means exactly what the dictionary would tell you: relating to or manifesting faithful devotion to an acknowledged ultimate reality or deity (Merriam-Websters). Religion is a way of life centered on the reality of God, extending to all venues.
The attack on religion really highlights the fact that Protestantism is a heresy, just like the Church has always said it is. The message Protestantism sends is one of," Live for God, but don't do it with any sense of order or regularity. Organize your life around God, but without any organization thereof. Order your life around Christ, but don't do it with any kind of order. Sanctify your life, but without sanctifying anything. Create a Christian culture, but without any traditions or culture. Have a relationship with Christ, but not through the Church. Seek the Truth, but once you've found it don't write it down authoritatively in order to help subsequent generations grasp the Truth; we want to keep reinventing the wheel in every generation. Bring something to the table of Christianity, but once you're gone, so is everything you brought."
Let me just cut to the chase: "The Holy Spirit is not the author of confusion." Christ did not intend for each generation of Christians to build so that the next generation could knock it down and discredit it. The Holy Spirit does not reveal the Truth to Christians so that they will forget it. The Holy Spirit does not reveal the Truth to the society of all Christians so that it's forgotten over and over and over again, only to be painfully relearned in every generation. That's like having to learn that fire is hot, every single day. The Truth is revealed in an accumulative fashion so that each generation builds, until the fullness of the Truth, once delivered by Christ, is revealed in full. This is the perfection of the Bride of Christ.
This "personal relationship" nonsense that Protestants push is designed by Satan to do one thing and one thing only: to cut Christians off from the brethren. It's designed to cut Christians off from the Body of Christ, the society of all Christians. It's designed only to blind people from the communal revelation of Christ, and the revelations that the Holy Spirit gives to the Body as a whole throughout the ages. And if you think those revelations are superfluous, look at some communal revelations: the doctrine of the Holy Trinity and the Real Presence. You won't find the word trinity in the bible, or consubstantiality, or hypostasis, or transubstantiation for that matter. Those are communal revelations about the truth once delivered by Christ. Those are pretty substantial revelations.
The proposition of Protestantism which says," Forget religion! A deep personal relationship is all you need!" is counter intuitive and that's why they love it, it's a gimmick. It's the same as saying," Hey, eye ball, you don't need the head. Hey, finger, you don't need the hand." Go tie off your index finger good and tight, and tell me how long it takes before it turns green and starts to stink. The relationship of the Christian individual to the Church is more than going to listen to a sermon. It is a serious, life or death component to Christian life. The individual Christian needs the Body of Christ just like any body part needs the rest of the body.
The body shares a nervous system made out of the same substances as all it's parts; that is analogous to religion and tradition. The electrical impulses that move through the nervous system are analogous to the Holy Spirit. APEs are basically saying," You don't need a nervous system. Let me paralyze you." It's spiritual suicide. It's a bullet aimed at the head of Christ, His Holy Catholic and Apostolic Church.
This heresy is a darkening of the intellect, which is why Evangelical Protestantism is world renowned for its sophistry, its fear-mongering, its anti-intellectual nature, its hatred of logic and reason, and its enmity with scientific and historical facts. This specific heresy of only needing a "personal relationship" is illogical and evil; it's designed to stunt human souls through ignorance. In fact, it was St. Augustine who famously said," Sin darkens the intellect." and as an Orthodox friend of mine aptly translated," Sin makes you dumb." Beware of this heresy! This IS NOT kosher, this IS NOT Christian, and most of all it IS NOT true. You need the Church, humanity needs the Church. The path to Christ is the Church and all of its sacraments. The Church is not merely some vague concept of you and me and everyone who calls on the name of Jesus. The Church is a way of life, it is religion, it is the sacraments. And don't forget it.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Showing posts with label Roman Catholic. Show all posts
Showing posts with label Roman Catholic. Show all posts
Saturday, 5 February 2011
Saturday, 29 January 2011
The Antidote
I had forgotten what a simple pleasure it is to read Chesterton. Every book to one degree or another and for one reason or another is like an opponent. Some are like harsh school masters cracking your knuckles with a ruler, frustrated to no end at our difficulty to understand them. Demand after demand, they dun away at the door of the mind until the due payment of credence is given and we have reconciled ourselves to their wisdom or their nonsense.
Other books, are like the childhood playmate who never tires of playing the same games and never tires of talking and reminiscing. The one who would walk five miles to your house without an idea of what you would do together, and for whom you'd do the same. You might call them the holidays of the soul.
But Chesterton, he is that rare friend that demands not only that you listen to him in order that he should make you better, but that you give him the precious chance to make you smile. He's the friend who invites you over for a fine dinner and a few drinks, so that he can force you to discuss philosophy and theology. Yes, he's like the artisan who compels you into a dark cathedral to show you his work, and pulling down a huge canvas he reveals a beautiful stained glass window from which you couldn't possibly turn away, lit up by the sunlight which your tortured eyes are wont to escape.
As I read the master of syllogism's work 'The Dumb Ox,' I was in agreement with him especially on two points. He said that at times St. Francis of Assisi was almost too efficient for him, and that every generation seeks out a saint that is the antidote to its own excesses. And I thought," Well, isn't that right?" Don't we love the saints not only because of their love for that which we love, namely God, but because of whom they rebuke and those pernicious ideas they so easily dispense with through word and deed? We love the saints because they show us how to efficiently love God and how to be loved of God. We love them because of how quickly their light destroys the same darkness that menaces us.
And to the later, isn't it true that we do love rest? Once we've exhausted ourselves with passion, once society is in the throws of mortifying agony due to want of vain things, having been forced to recognize the futility of our vain ideas, don't we seek any means to end suffering? Don't we seek an antidote once we've injected ourselves with poison? Every generation seeks out its saint.
The thaumaturgist St. Pio, what a marvelous antidote he was in the age of doubt when the world of intellectuals said that belief in religion and miracles was only sacred to superstitious idiots and fearmongers. And St. Josemaria Escriva, whom I am learning to love, what a contradiction he was to those who said that the Church and progress are irreconcilable. When the fount of prayer, the holy order of Carmelites foundered in worldliness and arrogance, the clasped hands of Sts. Teresa De Avila and John of the Cross chained the gates of Carmel which Satan had thrown open.
I think now, what poison is it which the world has? What antidote does she need? God knows, but how shall we begin to tell? Seeing the destruction of the family, is the antidote family? Seeing all the confusion in the world, is it order? Having been infected with amorality, is it morality? Ten thousand questions we might ask just to find the answers.
In relation to all of this, I thought earlier today about the crisis of vocations. We usually think about diocesan priests and deacons when we think about vocations, but we forget about those who pray for us. In the English speaking world, Catholics are infected with Luther's idea that each is sufficient for himself, excluding the necessity of the Priest to bring us the sacraments. This is an entirely heterodox concept. We are all called to holiness and good works, but what about those who are supposed to be perpetually devoted to good works and a contemplative prayer life?
You know, most of us have a Super-Walmart in our area. Well, imagine the parking lot of the Walmart. If you placed them shoulder to shoulder with a foot's space in front of each of them, you wouldn't be able to fill up half of one Super-Walmart parking lot with all of the monks on the entire continent of North America. Think about that. With 350,000,000 people living in North America, that is the state of monasticism. Something grave is wrong with this picture. Something grave is wrong with the faith of Catholics when monasticism has become a superfluity. But it is the tip of the iceberg in the way of what is wrong with the world.
So, pray for the antidote to this generation. Without prayer, we will surely perish.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Other books, are like the childhood playmate who never tires of playing the same games and never tires of talking and reminiscing. The one who would walk five miles to your house without an idea of what you would do together, and for whom you'd do the same. You might call them the holidays of the soul.
But Chesterton, he is that rare friend that demands not only that you listen to him in order that he should make you better, but that you give him the precious chance to make you smile. He's the friend who invites you over for a fine dinner and a few drinks, so that he can force you to discuss philosophy and theology. Yes, he's like the artisan who compels you into a dark cathedral to show you his work, and pulling down a huge canvas he reveals a beautiful stained glass window from which you couldn't possibly turn away, lit up by the sunlight which your tortured eyes are wont to escape.
As I read the master of syllogism's work 'The Dumb Ox,' I was in agreement with him especially on two points. He said that at times St. Francis of Assisi was almost too efficient for him, and that every generation seeks out a saint that is the antidote to its own excesses. And I thought," Well, isn't that right?" Don't we love the saints not only because of their love for that which we love, namely God, but because of whom they rebuke and those pernicious ideas they so easily dispense with through word and deed? We love the saints because they show us how to efficiently love God and how to be loved of God. We love them because of how quickly their light destroys the same darkness that menaces us.
And to the later, isn't it true that we do love rest? Once we've exhausted ourselves with passion, once society is in the throws of mortifying agony due to want of vain things, having been forced to recognize the futility of our vain ideas, don't we seek any means to end suffering? Don't we seek an antidote once we've injected ourselves with poison? Every generation seeks out its saint.
The thaumaturgist St. Pio, what a marvelous antidote he was in the age of doubt when the world of intellectuals said that belief in religion and miracles was only sacred to superstitious idiots and fearmongers. And St. Josemaria Escriva, whom I am learning to love, what a contradiction he was to those who said that the Church and progress are irreconcilable. When the fount of prayer, the holy order of Carmelites foundered in worldliness and arrogance, the clasped hands of Sts. Teresa De Avila and John of the Cross chained the gates of Carmel which Satan had thrown open.
I think now, what poison is it which the world has? What antidote does she need? God knows, but how shall we begin to tell? Seeing the destruction of the family, is the antidote family? Seeing all the confusion in the world, is it order? Having been infected with amorality, is it morality? Ten thousand questions we might ask just to find the answers.
In relation to all of this, I thought earlier today about the crisis of vocations. We usually think about diocesan priests and deacons when we think about vocations, but we forget about those who pray for us. In the English speaking world, Catholics are infected with Luther's idea that each is sufficient for himself, excluding the necessity of the Priest to bring us the sacraments. This is an entirely heterodox concept. We are all called to holiness and good works, but what about those who are supposed to be perpetually devoted to good works and a contemplative prayer life?
You know, most of us have a Super-Walmart in our area. Well, imagine the parking lot of the Walmart. If you placed them shoulder to shoulder with a foot's space in front of each of them, you wouldn't be able to fill up half of one Super-Walmart parking lot with all of the monks on the entire continent of North America. Think about that. With 350,000,000 people living in North America, that is the state of monasticism. Something grave is wrong with this picture. Something grave is wrong with the faith of Catholics when monasticism has become a superfluity. But it is the tip of the iceberg in the way of what is wrong with the world.
So, pray for the antidote to this generation. Without prayer, we will surely perish.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Friday, 28 January 2011
My Fear
One's path to God is through the sacraments in which one is engaged. I am a Catholic, a husband, a father, a son, a brother, and a friend. My path to God is through these sacraments. My greatest fear is failing to observe them, to have something to give and not give it, to have something I must say and not say it, to have something to do and not do it, to have something to love and not love it. Where will I be if I betray these?
It is mine to suffer if I do not pray, if I do not confess, if I do not communicate. It is mine to be crushed if I do not teach my children what is right and teach them to reason, to be chaste, and to love. I am to be tormented with every vanity and every passion if I do not love my wife. Dishonor is mine if I dishonor my parents. It is mine to be alone if I do not do every good to my friends.
Yet, I know that the world hates the righteous. Never yet has there been a person who loved righteousness that the world did not hate. I know that if I pray, if I confess, and if I communicate I will suffer. I know that I will be crushed if I teach my children to be good and do good, to love God and His holy Church. I know that if I cleave to and love my wife I will be tormented with vanity and every passion. I know that if I honor my parents, the world will wag its ugly head at me. And if I am the truest of friends, if I behave as a true friend does... I will be very alone.
To live out one's sacraments is a life of courage. "O, Lord! How heavy Thy honor is to bear!" To live a sacramental life with fidelity, that is the long, hard and narrow path between two mountains. A hard place where your enemies crash down upon you, and the rocks roll down and crush you. It's to choose to do what is right and abstain from evil everyday of your life, knowing that concupiscence never abates; to have to make the same decision 1,000 times everyday. There is no hope of resisting so long that one day all temptation to sin ceases. There is only the hope that God strengthens, that resolve may harden and chastity endure. A vain hope to lessen the ferocity of evil; we can only put on the mail of piety from lip to ankle, and there upon place the full plate of charity and obedience; on our head, the sallet of wisdom, and a shield and sword in hand.
O, that tomorrow were the day! That some agent of evil would martyr me so that I could in one hour secure the crown of life! Such an end I do not fear. That some deadly disease sent from Satan for hatred of me would shortly deprive me of life! Then, I could so easily count up my offerings to Him, with sturdy hope of rest in sight. Then, I would have a deadly sign of my friendship with Him, a clay seal on the contract of my salvation. Such a death I cannot fear. Yet to wake up everyday and live, with no respite and no end of toil, this is menacing.
To not be a great Christian, that is my fear. To have never inspired anyone, that is my fear! While I am alive, let me speak for those who do not know how to say what they believe. Let me get beyond being a gadfly, only irritating the wicked and the reprobates. Let me reason for those who cannot reason! Let me defend the weak and succor the poor by the work of my hands! Let me pray for those who have no one to pray for them! Let me be a hammer against heresy, and a doctor to those who have fallen. For those who have not known true friendship, let me be a friend. Let me be the ram who protects the sheep where the shepherd is not near. Let me crack the teeth and the ribs of the wolves who have yearlings in their mouths.
I am afraid of dying and having been less than this, to come into His courts with only self inflicted injuries of negligence and no battle wounds. How can I sit at His table in the presence of so many with not so much as a scar?! Eternal shame! I am afraid of dying and not having spoiled my enemy. To die not only in the dregs of mediocrity, but to have left my work undone, to have failed my sacraments, of this I am afraid. To fail in this single hard hour of combat and glory, and to have it slip through my fingers beyond all recovery, of this I am terrified.
O Lord, deliver me from such an end! Grant me the strength to honor Your name! Some pray for a peaceful death, but I have no such prayer. I pray for the end that best glorifies You. I do not pray for a peaceful death, only, let me have a holy death reconciled to You, in Your friendship. Grant me, therefore, a happy death; and whether it is peaceful matters not to me. The peace of Your friendship and the peace of knowing that I have honored You is sufficient for me.Your holy will be done. Amen
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
It is mine to suffer if I do not pray, if I do not confess, if I do not communicate. It is mine to be crushed if I do not teach my children what is right and teach them to reason, to be chaste, and to love. I am to be tormented with every vanity and every passion if I do not love my wife. Dishonor is mine if I dishonor my parents. It is mine to be alone if I do not do every good to my friends.
Yet, I know that the world hates the righteous. Never yet has there been a person who loved righteousness that the world did not hate. I know that if I pray, if I confess, and if I communicate I will suffer. I know that I will be crushed if I teach my children to be good and do good, to love God and His holy Church. I know that if I cleave to and love my wife I will be tormented with vanity and every passion. I know that if I honor my parents, the world will wag its ugly head at me. And if I am the truest of friends, if I behave as a true friend does... I will be very alone.
To live out one's sacraments is a life of courage. "O, Lord! How heavy Thy honor is to bear!" To live a sacramental life with fidelity, that is the long, hard and narrow path between two mountains. A hard place where your enemies crash down upon you, and the rocks roll down and crush you. It's to choose to do what is right and abstain from evil everyday of your life, knowing that concupiscence never abates; to have to make the same decision 1,000 times everyday. There is no hope of resisting so long that one day all temptation to sin ceases. There is only the hope that God strengthens, that resolve may harden and chastity endure. A vain hope to lessen the ferocity of evil; we can only put on the mail of piety from lip to ankle, and there upon place the full plate of charity and obedience; on our head, the sallet of wisdom, and a shield and sword in hand.
O, that tomorrow were the day! That some agent of evil would martyr me so that I could in one hour secure the crown of life! Such an end I do not fear. That some deadly disease sent from Satan for hatred of me would shortly deprive me of life! Then, I could so easily count up my offerings to Him, with sturdy hope of rest in sight. Then, I would have a deadly sign of my friendship with Him, a clay seal on the contract of my salvation. Such a death I cannot fear. Yet to wake up everyday and live, with no respite and no end of toil, this is menacing.
To not be a great Christian, that is my fear. To have never inspired anyone, that is my fear! While I am alive, let me speak for those who do not know how to say what they believe. Let me get beyond being a gadfly, only irritating the wicked and the reprobates. Let me reason for those who cannot reason! Let me defend the weak and succor the poor by the work of my hands! Let me pray for those who have no one to pray for them! Let me be a hammer against heresy, and a doctor to those who have fallen. For those who have not known true friendship, let me be a friend. Let me be the ram who protects the sheep where the shepherd is not near. Let me crack the teeth and the ribs of the wolves who have yearlings in their mouths.
I am afraid of dying and having been less than this, to come into His courts with only self inflicted injuries of negligence and no battle wounds. How can I sit at His table in the presence of so many with not so much as a scar?! Eternal shame! I am afraid of dying and not having spoiled my enemy. To die not only in the dregs of mediocrity, but to have left my work undone, to have failed my sacraments, of this I am afraid. To fail in this single hard hour of combat and glory, and to have it slip through my fingers beyond all recovery, of this I am terrified.
O Lord, deliver me from such an end! Grant me the strength to honor Your name! Some pray for a peaceful death, but I have no such prayer. I pray for the end that best glorifies You. I do not pray for a peaceful death, only, let me have a holy death reconciled to You, in Your friendship. Grant me, therefore, a happy death; and whether it is peaceful matters not to me. The peace of Your friendship and the peace of knowing that I have honored You is sufficient for me.Your holy will be done. Amen
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Wednesday, 26 January 2011
Calvinism
The proposition of Calvinism states that God predestines all things. It also has some other propositions and they are as follows:
1.) Damnation is justified (right)= Damnation is willed by God.
2.) What God wills is right. (substantive & synthetic)
3.) What God wills is willed by God. (trivial & analytic)
4.) Proposition 3 is identical to proposition 2.
5.) Proposition 2 is both analytic & not analytic (i.e. synthetic). *contradiction, i.e. an untrue statement..)
6.) Damnation is right =/= Damnation is willed by God.
Something which is analytic cannot be synthetic, because an analytic statement is necessarily true all the time and in all possible "worlds," whereas a synthetic statement merely tells us about something that is dependent. So for instance: All bachelors are unmarried males, is an analytical statement. Whereas, to say Scott is a bachelor, is synthetic, because bachelorhood isn't necessary to Scott's existence; it isn't necessarily true. Otherwise, if Scott got married, he would die! He would cease to exist and become a non-person, yeah? So, the Calvinist proposition cannot be true, because it says that," What God wills is right." is both analytic and synthetic, which is contradictory and therefore the conclusion of the premises is false. It can be analytic or it can be synthetic, but it cannot be both.
The Calvinist heresy states that some people are predestined to salvation and others are predestined to damnation. In fact, it is popular for them to compare the people who are "damned," which basically means the people they have written off, as pots made to be shattered. They basically compare them to clay pigeons. And they try to justify it by twisting a few Pauline quotes. There's no point in a scripture battle over the matter where Calvinists will take everything out of context and accuse their opponents of the same. So, quite simply, here we have the proof that their proposition is necessarily false.
The logical proposition which one would get from the Catholic Church is as follows:
A.) Whoever becomes saved must have been damned (not saved).
And of course this follows necessarily from natural theology:
A.) Whatever becomes hot was cold (or not hot).
B.) Whatever becomes dry was wet (or not dry).
C.) Whatever is in motion was in a state of rest.
Etcetera...
But some of you might be wondering how the first argument might work for anything else, for instance with a Catholic teaching. First, let's outline the form of the argument more clearly:
1.) 'x' is right= df (identical to) 'x' is willed by God.
2.) What God wills is right. (substantive & synthetic)
3.) What God wills is willed by God. (trivial & analytic)
4.) Proposition 3= df Proposition 2.
5.) Proposition 2 is both analytic & not analytic (i.e. synthetic) * contradiction
(Because 'x' cannot be both 'f' and not 'f.')
6.) 'x' is right =/= df 'x is willed by God.'
Having said that much. Here is how it would work for a Catholic teaching:
1.) Trent is right = Trent is willed by God.
2.) What God wills is right. (substantive & synthetic)
3.) What God wills is willed by God. (trivial & analytic)
4.) Proposition 3 is identical to proposition 2.
5.) Proposition 2 is both analytic & not analytic (i.e. synthetic). *contradiction, i.e. an untrue statement.
6.) Trent is right =/= Trent is willed by God.
Even though the Holy Spirit was what made Trent valid and true, God does not will imperfection. Trent in all its parts is perfect, but is incomplete in relation to human existence. Incompleteness is imperfection. You must remember that all councils are for the religious government of the faithful who are under original and particular sin. We are working out our salvation. Nothing pertaining to us is perfect and God only wills that which is perfect. Therefore, Trent is not perfect form, only in substance. So, more councils after it are naturally needed.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
1.) Damnation is justified (right)= Damnation is willed by God.
2.) What God wills is right. (substantive & synthetic)
3.) What God wills is willed by God. (trivial & analytic)
4.) Proposition 3 is identical to proposition 2.
5.) Proposition 2 is both analytic & not analytic (i.e. synthetic). *contradiction, i.e. an untrue statement..)
6.) Damnation is right =/= Damnation is willed by God.
Something which is analytic cannot be synthetic, because an analytic statement is necessarily true all the time and in all possible "worlds," whereas a synthetic statement merely tells us about something that is dependent. So for instance: All bachelors are unmarried males, is an analytical statement. Whereas, to say Scott is a bachelor, is synthetic, because bachelorhood isn't necessary to Scott's existence; it isn't necessarily true. Otherwise, if Scott got married, he would die! He would cease to exist and become a non-person, yeah? So, the Calvinist proposition cannot be true, because it says that," What God wills is right." is both analytic and synthetic, which is contradictory and therefore the conclusion of the premises is false. It can be analytic or it can be synthetic, but it cannot be both.
The Calvinist heresy states that some people are predestined to salvation and others are predestined to damnation. In fact, it is popular for them to compare the people who are "damned," which basically means the people they have written off, as pots made to be shattered. They basically compare them to clay pigeons. And they try to justify it by twisting a few Pauline quotes. There's no point in a scripture battle over the matter where Calvinists will take everything out of context and accuse their opponents of the same. So, quite simply, here we have the proof that their proposition is necessarily false.
The logical proposition which one would get from the Catholic Church is as follows:
A.) Whoever becomes saved must have been damned (not saved).
And of course this follows necessarily from natural theology:
A.) Whatever becomes hot was cold (or not hot).
B.) Whatever becomes dry was wet (or not dry).
C.) Whatever is in motion was in a state of rest.
Etcetera...
But some of you might be wondering how the first argument might work for anything else, for instance with a Catholic teaching. First, let's outline the form of the argument more clearly:
1.) 'x' is right= df (identical to) 'x' is willed by God.
2.) What God wills is right. (substantive & synthetic)
3.) What God wills is willed by God. (trivial & analytic)
4.) Proposition 3= df Proposition 2.
5.) Proposition 2 is both analytic & not analytic (i.e. synthetic) * contradiction
(Because 'x' cannot be both 'f' and not 'f.')
6.) 'x' is right =/= df 'x is willed by God.'
Having said that much. Here is how it would work for a Catholic teaching:
1.) Trent is right = Trent is willed by God.
2.) What God wills is right. (substantive & synthetic)
3.) What God wills is willed by God. (trivial & analytic)
4.) Proposition 3 is identical to proposition 2.
5.) Proposition 2 is both analytic & not analytic (i.e. synthetic). *contradiction, i.e. an untrue statement.
6.) Trent is right =/= Trent is willed by God.
Even though the Holy Spirit was what made Trent valid and true, God does not will imperfection. Trent in all its parts is perfect, but is incomplete in relation to human existence. Incompleteness is imperfection. You must remember that all councils are for the religious government of the faithful who are under original and particular sin. We are working out our salvation. Nothing pertaining to us is perfect and God only wills that which is perfect. Therefore, Trent is not perfect form, only in substance. So, more councils after it are naturally needed.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Wednesday, 19 January 2011
Humanity
Humanity is something that we all have; human is what we are. Our humanity is the "image" of God spoken of in Genesis. If we are totally depraved as the Calvinists say, then it follows necessarily that we are not human. If the image we were created in is totally depraved, there remains nothing left to call human. Christ is called the "kinsman redeemer." It was St. Gregory of Nazianzus who said that, that which is not assumed is not redeemed. Christ redeems humanity and if there is no humanity to redeem, then there is no redemption. The heretical doctrine of Total Depravity seeks to nullify the Incarnation.
Man is certainly depraved by concupiscence; that is not doubted or disputed. However, can one human be more human than another? By all means and this is the work of Christ. Let us begin a discussion of forms. Imagine before you there are two knives. One is dull on the point and on its edge, also corroded and dirty; the other knife is sharp on the point and on it's edge, clean and shinning. Further, imagine that the dull knife has a worn handle that is falling apart and dry rotted. And suppose that the sharp knife's handle is sturdy and sound. If necessity was upon you, which knife would you choose? Certainly, you would choose the sharper, cleaner, and sturdier knife over the dull, decaying knife.
Each of them are knives, no doubt. Yet, you would choose the good knife to the one in disrepair, because the good knife is more like a knife. That is to say, if we define as knife a tool of utility meant for the cutting of food and cloth and other things of a similar sort, then, it is evident to us that the good knife is truer in form to what a knife is than the shoddy knife. The good knife has more knifeness than the bad knife. So, it follows that while they are both knives, the good knife is more of a knife than the bad knife.
Again, let us examine a fruit, a plant. Imagine, that before you are two apple trees; one of them is blotched and cancerous, while the other is healthy and sound. Suppose that the desire to eat an apple came upon you, which tree would you extend your hand to? Would you choose the malformed and blotched, hard fruit of the cancerous apple tree? Or would you not be more likely to reach out and take an apple from the healthful tree, which is succulent, ripe, and shinning? To be sure, you would prefer the wholesome apple to the depraved apple for the very reason that it is more like an apple. It is better for eating and is without blemish or malformation, and is more like an apple than the diseased permutation. Therefore, the good apple and the bad are both apples, yet the good apple has more appleness than the bad apple.
Once more, let us examine animals. Imagine a bitch gave birth to a litter of pups and one of them was mutated, with a malformed jaw and sealed eyes, while it's siblings were sound in form. Suppose further that you were interested in obtaining a pup for breeding other dogs, so as to carry on a pure breed. Which would you choose for this venue? A sound animal or the mutant? Certainly, you would choose one of the sound offspring over the mutant, because it is more like it's own species and breed. Therefore, while all are certainly being dogs, the mutant is less of a dog than its siblings who are sound in form.
We could go on this way with angels as well, and any other species of plant, animal, or object ad infinitum, but there is no need. Therefore, it is rightly said that whatever is more like unto itself is truer. Here we digress to the issue of humanity.
Original Sin deformed mankind so that humanity became less like itself. As a means of remedy, Christ came as a man. In fact, as we can readily discern from our experiment, Christ was more human than the humans he lived amongst and came to die for. Thus, St. Paul was right in calling Him the Second Adam in that He had in His person undelimited humanity. Comparatively, if we use ourselves as the definition of what human means, Christ was superhuman. Yet, in point of fact, Christ alone is the definition of what a human is; He is completely human and it is we who are deficient in humanity.
The Eucharist, which may only be found in the Churches of the Apostles, is given unto us to strengthen us. By receiving the Eucharist, we not only obtain divine graces and mercy, but also become more human by virtue of Christ's humanity which we receive into ourselves. When we look at what God said to Adam in the Garden, we know that Adam was without death. Then, we look at what Christ, Who is God, says to us in the Gospel," Whoever does not eat of My Flesh and drink of My Blood has no life in Him."
This is the truth and we can go to no one else, for as the apostles said, who else has the words of Life? The more human we become, the more like God we become, because our humanity is being restored to its full glory, the true image of God. But this is not the end of Christ's work, for we are brought into God by receiving the Holy Spirit into us. But here, I've committed to only speaking to you about humanity and must digress from theosis and divinity, though admittedly they are intertwined.
Hitherto, those who faithfully receive the Eucharist and continue in it are becoming more human; they are attaining to Christ's humanity. This is why it is so important to be in a Church with VALID sacraments. This is the difference between Catholicism and Protestantism. This is why one should be a Catholic, and why being a "Bible Christian" is not enough. This is only part of what the Most Blessed Sacrament does for us. It is the power of God to put our souls into order. It is the power of God to place our bodies in subjection to the soul. It is the power of God, to literally undo the Gordian Knot of sin and restore our nature. This is how God returns us to being a true microcosm of the Macrocosm, as discussed in my previous note Ecclesiasticus.
And everything on top of this is working out our salvation, attaining to and obtaining the promises of Christ, becoming joint heirs with Christ. How wonderful that we are not only set in order, having our humanity restored to us, but that we have separate graces so as to participate in the righteousness of God. This is eternal life, the Eucharist, the source and summit of our faith.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Man is certainly depraved by concupiscence; that is not doubted or disputed. However, can one human be more human than another? By all means and this is the work of Christ. Let us begin a discussion of forms. Imagine before you there are two knives. One is dull on the point and on its edge, also corroded and dirty; the other knife is sharp on the point and on it's edge, clean and shinning. Further, imagine that the dull knife has a worn handle that is falling apart and dry rotted. And suppose that the sharp knife's handle is sturdy and sound. If necessity was upon you, which knife would you choose? Certainly, you would choose the sharper, cleaner, and sturdier knife over the dull, decaying knife.
Each of them are knives, no doubt. Yet, you would choose the good knife to the one in disrepair, because the good knife is more like a knife. That is to say, if we define as knife a tool of utility meant for the cutting of food and cloth and other things of a similar sort, then, it is evident to us that the good knife is truer in form to what a knife is than the shoddy knife. The good knife has more knifeness than the bad knife. So, it follows that while they are both knives, the good knife is more of a knife than the bad knife.
Again, let us examine a fruit, a plant. Imagine, that before you are two apple trees; one of them is blotched and cancerous, while the other is healthy and sound. Suppose that the desire to eat an apple came upon you, which tree would you extend your hand to? Would you choose the malformed and blotched, hard fruit of the cancerous apple tree? Or would you not be more likely to reach out and take an apple from the healthful tree, which is succulent, ripe, and shinning? To be sure, you would prefer the wholesome apple to the depraved apple for the very reason that it is more like an apple. It is better for eating and is without blemish or malformation, and is more like an apple than the diseased permutation. Therefore, the good apple and the bad are both apples, yet the good apple has more appleness than the bad apple.
Once more, let us examine animals. Imagine a bitch gave birth to a litter of pups and one of them was mutated, with a malformed jaw and sealed eyes, while it's siblings were sound in form. Suppose further that you were interested in obtaining a pup for breeding other dogs, so as to carry on a pure breed. Which would you choose for this venue? A sound animal or the mutant? Certainly, you would choose one of the sound offspring over the mutant, because it is more like it's own species and breed. Therefore, while all are certainly being dogs, the mutant is less of a dog than its siblings who are sound in form.
We could go on this way with angels as well, and any other species of plant, animal, or object ad infinitum, but there is no need. Therefore, it is rightly said that whatever is more like unto itself is truer. Here we digress to the issue of humanity.
Original Sin deformed mankind so that humanity became less like itself. As a means of remedy, Christ came as a man. In fact, as we can readily discern from our experiment, Christ was more human than the humans he lived amongst and came to die for. Thus, St. Paul was right in calling Him the Second Adam in that He had in His person undelimited humanity. Comparatively, if we use ourselves as the definition of what human means, Christ was superhuman. Yet, in point of fact, Christ alone is the definition of what a human is; He is completely human and it is we who are deficient in humanity.
The Eucharist, which may only be found in the Churches of the Apostles, is given unto us to strengthen us. By receiving the Eucharist, we not only obtain divine graces and mercy, but also become more human by virtue of Christ's humanity which we receive into ourselves. When we look at what God said to Adam in the Garden, we know that Adam was without death. Then, we look at what Christ, Who is God, says to us in the Gospel," Whoever does not eat of My Flesh and drink of My Blood has no life in Him."
This is the truth and we can go to no one else, for as the apostles said, who else has the words of Life? The more human we become, the more like God we become, because our humanity is being restored to its full glory, the true image of God. But this is not the end of Christ's work, for we are brought into God by receiving the Holy Spirit into us. But here, I've committed to only speaking to you about humanity and must digress from theosis and divinity, though admittedly they are intertwined.
Hitherto, those who faithfully receive the Eucharist and continue in it are becoming more human; they are attaining to Christ's humanity. This is why it is so important to be in a Church with VALID sacraments. This is the difference between Catholicism and Protestantism. This is why one should be a Catholic, and why being a "Bible Christian" is not enough. This is only part of what the Most Blessed Sacrament does for us. It is the power of God to put our souls into order. It is the power of God to place our bodies in subjection to the soul. It is the power of God, to literally undo the Gordian Knot of sin and restore our nature. This is how God returns us to being a true microcosm of the Macrocosm, as discussed in my previous note Ecclesiasticus.
And everything on top of this is working out our salvation, attaining to and obtaining the promises of Christ, becoming joint heirs with Christ. How wonderful that we are not only set in order, having our humanity restored to us, but that we have separate graces so as to participate in the righteousness of God. This is eternal life, the Eucharist, the source and summit of our faith.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Friday, 14 January 2011
Mary Queen of Peace
There are some who doubt that the Blessed Virgin has been coronated as the Queen of Heaven, but I will give evidence that it is so. The sort of evidence I will give is that of faith, in the first place, because faith is that decision which follows from the assent to knowledge. I will give proof, in the second place, from logic; that is, I shall give logical proofs. I know that I will not be dismissed by you, even if now some of you say," The proof of word is not proof at all, nor is it even evidence." I know that you won't dismiss me, because to write off metaphysical evidences and proofs is to write off all of the classical philosophers. I don't think you are willing to do that on your own authority.
In the first place, we have a great clue that Mary is in heaven because of her fluency of language and culture. In each place, she appears in such a likeness that she can be received by the people, going so far as to take on the particular physical characteristics of the people. Certainly, one might point to this precisely as evidence against the claim that she is in Heaven, making these stories out to be nothing more than mere imagination or legend. Such a refutation is not without merit; after all, don't those who look at the sun in Africa see the same sun as those who are in Europe? Without a doubt the whole human race sees the same sun and has since the first of us walked the earth. Yet, I will point out that the sun looks different at dusk, as it does at dawn, just as it does when it shines through the fog, or at its zenith, but it is still the same sun. In different places in the sky it looks different, but is the same. Though sometimes white, it is also yellow, orange or red, large or small, fiercely hot or benign, yet it must be and is the same star.
It is of no real consequence, then, that Mary has several permutations if anyone should use this to disprove apparitions. In fact, it can only be said that it is proof that she is holy indeed and resides in Heaven as she demonstrates the same vicissitude of the sun as it goes from one end of the sky to the other. However, to compare Mary to the moon would be far more appropriate. In the end, however, she does possess both the vicissitude and verisimilitude of the sun and the moon, at once.
Someone might say,"Ah! But Christ is the Day Spring." Not so. This was said for your sake and not for His. For there is no variation in God, the source of light. Indeed, anything which is one is in fact 'one.' To say that there is variation in a thing which is one is incorrect, because it is one; and anything that is what it cannot be is something else. Similarly, anything which is not what it must be is not at all. God is One, being homoousios, that is to say 'consubstantial.' God is One and the way He 'IS' does not change or diminish, nor does it increase so as to make anything previous inferior, because He is above time, place and dimension. He is not made up of a sum of parts like created things, but he is One. He is not constrained by anything conceived by the human mind whether it be corporeal or incorporeal, or any of the things concomitant to those. If you have trouble receiving this, think upon and learn whatever you can by meditating upon what God is not and begin with the fact that He is not three gods and does not change. It only suffices to say that He is One.
Therefore, this is another proof for Mary being holy indeed in apparitions, for she does not appear everywhere unaltered, in such species of constancy which is God's alone. Instead, she makes herself more like sister moon who varies at every showing, always reflecting the glory of 'The Greater Celestial Light.' Further, she has no light of her own, just as the moon has no light of it's own, but she receives all of her glory and power from the Holy Trinity, just as the Moon receives its light from the sun. In the same way as the moon glorifies the sun, Mary glorifies the Holy Trinity. Just as the sun and the moon and the stars are in the same abode, so are God, Mary, and the angels.
Aside from these evidences, as stated before, she is fluent in all languages. This is an act of loving condescension to the human race. Being that she is in Heaven she enjoys the perfect edification of the Holy Spirit. She no longer strives with the curse of language which was given to our fathers at the destruction of Babel, for there are no curses in Heaven. She being in Heaven, is in the presence of the Holy Trinity, having that Gift which Christ gave as an eternal gift, namely the Holy Spirit who is God. The same Holy Spirit who is the personal love that the Father has for the Son and the Son has for the Father, the same love that They each possess. Into this love Mary has been grafted, just as has been promised to all of the saints by Christ. This promise has been confirmed by the Holy Spirit through miracles, and attested to by the Father by the very giving of the Son and the Spirit as a sign and foreshadowing for us to hope upon as surety that the promises of Christ are just so for the Church.
Just as a person thinks to themselves as a form of incorporeal communication with self, it is the same with the Holy Trinity. But even more so, because our minds are limited to that which is perceived in creation and not even all of what is in creation, where as the Holy Trinity has no bounds, having been eternally uncreated. Mary is grafted into this boundless and limitless means of communication through the Holy Spirit, by the promises of Christ, at the will of the Father, making her prayers infinitely more efficacious than any prayer uttered in the tongues of men. We too possess this ability; unfortunately we have our corporeal minds to ever interfere with this greater gift. Yet not at all times, for this is the same gift of tongues spoke of in the book of Acts.
So, in the main, I say all this to point out that for Mary to speak in the tongues of men under any circumstance is to glorify the Son, because she would be doing as he once did. That is, she would be yoking herself with the curses of men to help men, curses which she is immune to having once died, yokes that she is not obliged to wear any longer. For her to speak to us is for her to literally suffer a curse for our sakes and her suffering, as the suffering of all the saints, is incorporated into the Head, Who is Christ Jesus, as she is the verisimilitude of the Church, the Body of Christ.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
In the first place, we have a great clue that Mary is in heaven because of her fluency of language and culture. In each place, she appears in such a likeness that she can be received by the people, going so far as to take on the particular physical characteristics of the people. Certainly, one might point to this precisely as evidence against the claim that she is in Heaven, making these stories out to be nothing more than mere imagination or legend. Such a refutation is not without merit; after all, don't those who look at the sun in Africa see the same sun as those who are in Europe? Without a doubt the whole human race sees the same sun and has since the first of us walked the earth. Yet, I will point out that the sun looks different at dusk, as it does at dawn, just as it does when it shines through the fog, or at its zenith, but it is still the same sun. In different places in the sky it looks different, but is the same. Though sometimes white, it is also yellow, orange or red, large or small, fiercely hot or benign, yet it must be and is the same star.
It is of no real consequence, then, that Mary has several permutations if anyone should use this to disprove apparitions. In fact, it can only be said that it is proof that she is holy indeed and resides in Heaven as she demonstrates the same vicissitude of the sun as it goes from one end of the sky to the other. However, to compare Mary to the moon would be far more appropriate. In the end, however, she does possess both the vicissitude and verisimilitude of the sun and the moon, at once.
Someone might say,"Ah! But Christ is the Day Spring." Not so. This was said for your sake and not for His. For there is no variation in God, the source of light. Indeed, anything which is one is in fact 'one.' To say that there is variation in a thing which is one is incorrect, because it is one; and anything that is what it cannot be is something else. Similarly, anything which is not what it must be is not at all. God is One, being homoousios, that is to say 'consubstantial.' God is One and the way He 'IS' does not change or diminish, nor does it increase so as to make anything previous inferior, because He is above time, place and dimension. He is not made up of a sum of parts like created things, but he is One. He is not constrained by anything conceived by the human mind whether it be corporeal or incorporeal, or any of the things concomitant to those. If you have trouble receiving this, think upon and learn whatever you can by meditating upon what God is not and begin with the fact that He is not three gods and does not change. It only suffices to say that He is One.
Therefore, this is another proof for Mary being holy indeed in apparitions, for she does not appear everywhere unaltered, in such species of constancy which is God's alone. Instead, she makes herself more like sister moon who varies at every showing, always reflecting the glory of 'The Greater Celestial Light.' Further, she has no light of her own, just as the moon has no light of it's own, but she receives all of her glory and power from the Holy Trinity, just as the Moon receives its light from the sun. In the same way as the moon glorifies the sun, Mary glorifies the Holy Trinity. Just as the sun and the moon and the stars are in the same abode, so are God, Mary, and the angels.
Aside from these evidences, as stated before, she is fluent in all languages. This is an act of loving condescension to the human race. Being that she is in Heaven she enjoys the perfect edification of the Holy Spirit. She no longer strives with the curse of language which was given to our fathers at the destruction of Babel, for there are no curses in Heaven. She being in Heaven, is in the presence of the Holy Trinity, having that Gift which Christ gave as an eternal gift, namely the Holy Spirit who is God. The same Holy Spirit who is the personal love that the Father has for the Son and the Son has for the Father, the same love that They each possess. Into this love Mary has been grafted, just as has been promised to all of the saints by Christ. This promise has been confirmed by the Holy Spirit through miracles, and attested to by the Father by the very giving of the Son and the Spirit as a sign and foreshadowing for us to hope upon as surety that the promises of Christ are just so for the Church.
Just as a person thinks to themselves as a form of incorporeal communication with self, it is the same with the Holy Trinity. But even more so, because our minds are limited to that which is perceived in creation and not even all of what is in creation, where as the Holy Trinity has no bounds, having been eternally uncreated. Mary is grafted into this boundless and limitless means of communication through the Holy Spirit, by the promises of Christ, at the will of the Father, making her prayers infinitely more efficacious than any prayer uttered in the tongues of men. We too possess this ability; unfortunately we have our corporeal minds to ever interfere with this greater gift. Yet not at all times, for this is the same gift of tongues spoke of in the book of Acts.
So, in the main, I say all this to point out that for Mary to speak in the tongues of men under any circumstance is to glorify the Son, because she would be doing as he once did. That is, she would be yoking herself with the curses of men to help men, curses which she is immune to having once died, yokes that she is not obliged to wear any longer. For her to speak to us is for her to literally suffer a curse for our sakes and her suffering, as the suffering of all the saints, is incorporated into the Head, Who is Christ Jesus, as she is the verisimilitude of the Church, the Body of Christ.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Tuesday, 11 January 2011
Ecclesiasticus
Ecclesiasticus 18: 1-5
"He that liveth forever created all things together. God only shall be justified, and he remaineth an invincible king forever. Who is able to declare his works? For who shall search out his glorious acts? And who shall shew forth the power of his majesty? Or who shall be able to declare his mercy? Nothing may be taken away, nor added, neither is it possible to find out the glorious works of God..."
What a great passage! Let's dissect this shall we? Here we have a perfectly ordered idea before us. First we are presented by the Author with the infinite nature of the Creator and then the infinite nature of His works. Just as man is created and therefore creates out of that which is created, here we see that God Who is uncreated creates out of that which is uncreated. This is what Paul was talking about when we access the wonders and power of God in Christ through faith,"... calling those thing that were not as though they be."
To prove God's infinite nature, he does not address His person. Rather, he points out the nature of His works, at the same time showing man his finite nature. He does this so that man will first acknowledge his own nature so that he can begin to recognize God's nature. Being fully aware of his own limitations, man begins to be aware of God's boundless nature. For it is self-evident to all rational creatures that they're limited by their natures. Hence, by this scripture we are made to know that just as God's nature is not delimited, neither is His person and we are sure hereby that He is God.
And who is able to declare His works? Being thusly convinced of his own finite nature and God's infinite nature, man is made to know that he is a microcosm in a macrocosm. His understanding is limited by his own nature. If man knows anything beyond himself it is because the macrocosm of God condescends knowledge to him. And if a man knows anything about himself, then it is only because the Macrocosm caused him to be. In this way man is convinced that all things must come from God and that man can neither add to or take away from their sum. He may know with certainty that even the sum of created things is too excellent for him and learns true humility. Understanding the nobility he has over other creations, man begins to know his order in creation and begins to understand God's love for him.
Man is a microcosm of a macrocosm. God cannot but love man, because he is the image of Himself. And if man is disordered, God is motivated by primal love of Himself to restore the microcosm to homeostasis. The macrocosm will make the microcosm anew. Like from like, and we are convinced of the Incarnation, knowing that God had to become man to make us anew.
When the Blessed Trinity looked down on man's fallen state, the three Persons of the Holy Trinity each were moved to compassion. This is because the Father loves the Son and the Son loves the Father. Together they love the Holy Spirit and the Holy Spirit loves Them; one God, pure, unadulterated love. In looking on man, each Person of the Holy Trinity saw the other two Persons explicit in man's nature. It was the love of God that caused the salvation of mankind primarily. Their love of each Other necessitated the Incarnation. That same divine love is why Christ endured all things.
The only way than man can show anything about God is by being a perfect microcosm, to do more than this not in man's power. But by being perfect, man becomes one with the Macrocosm. In becoming one with God he begins to participate in superhuman activities. His love becomes God's love, his thoughts become God's thoughts because he is taught of God, his motives become God's motives. Man when rightly ordered is absorbed into the macrocosm of God, maintaining his own unique person, yet uniting in fact with the Person of God. And we've seen these people, who God put in order and brought into His bosom and they are the saints.
But who shall search out his glorious acts? And who shall shew forth the power of his majesty? Or who shall be able to declare his mercy? None, except God, because it is written that we shall no longer say to one another,"Know God!" but rather that we shall be, each of us, taught of God ourselves. It is God who shows forth His glorious acts and the power of His majesty. It is God who declares His mercy. But having been united with God, man may begin to know and do those things that were too great for his nature. This is the work of Christ, and for this purpose it is written," You shall be as gods to the Egyptians." the Egyptians not only being themselves, but also representing a type of fallen man, a microcosm cut off from the Macrocosm.
We cannot comprehend the gift of God and that is why it is the most that we can do, by the very limit of our natures, to adore Him. That is why our adoration of Him is the meaning and purpose of life; it is incumbent upon us. It is the sacrifice due to Him; it was why we were made. Our adoration must be total and complete; we must love as He loves. This is why Christ said," I give you a new commandment: love one another as I have loved you... This is how all will know that you are My disciples, if you have love for one." It must extend to all things: what we do, what we do not do, our intentions, our actions, our thoughts, all things. And this is why we are exhorted by the holy apostle St. Paul to,"...work out our salvation." and the holy apostle St. James says," Faith without works is dead." This is how we are to know full well that the "once saved, always saved" doctrine is a heresy and a lie designed to make us lazy and rob us of our blessings and salvation. Strive to workout your salvation.
Just as St. Paul says, you were foreknown, predestined to salvation by God. Therefore, seek to make your calling and election sure through good works, as though you could justify your own election. Be blessed, all of you and pray for me a sinner.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
"He that liveth forever created all things together. God only shall be justified, and he remaineth an invincible king forever. Who is able to declare his works? For who shall search out his glorious acts? And who shall shew forth the power of his majesty? Or who shall be able to declare his mercy? Nothing may be taken away, nor added, neither is it possible to find out the glorious works of God..."
What a great passage! Let's dissect this shall we? Here we have a perfectly ordered idea before us. First we are presented by the Author with the infinite nature of the Creator and then the infinite nature of His works. Just as man is created and therefore creates out of that which is created, here we see that God Who is uncreated creates out of that which is uncreated. This is what Paul was talking about when we access the wonders and power of God in Christ through faith,"... calling those thing that were not as though they be."
To prove God's infinite nature, he does not address His person. Rather, he points out the nature of His works, at the same time showing man his finite nature. He does this so that man will first acknowledge his own nature so that he can begin to recognize God's nature. Being fully aware of his own limitations, man begins to be aware of God's boundless nature. For it is self-evident to all rational creatures that they're limited by their natures. Hence, by this scripture we are made to know that just as God's nature is not delimited, neither is His person and we are sure hereby that He is God.
And who is able to declare His works? Being thusly convinced of his own finite nature and God's infinite nature, man is made to know that he is a microcosm in a macrocosm. His understanding is limited by his own nature. If man knows anything beyond himself it is because the macrocosm of God condescends knowledge to him. And if a man knows anything about himself, then it is only because the Macrocosm caused him to be. In this way man is convinced that all things must come from God and that man can neither add to or take away from their sum. He may know with certainty that even the sum of created things is too excellent for him and learns true humility. Understanding the nobility he has over other creations, man begins to know his order in creation and begins to understand God's love for him.
Man is a microcosm of a macrocosm. God cannot but love man, because he is the image of Himself. And if man is disordered, God is motivated by primal love of Himself to restore the microcosm to homeostasis. The macrocosm will make the microcosm anew. Like from like, and we are convinced of the Incarnation, knowing that God had to become man to make us anew.
When the Blessed Trinity looked down on man's fallen state, the three Persons of the Holy Trinity each were moved to compassion. This is because the Father loves the Son and the Son loves the Father. Together they love the Holy Spirit and the Holy Spirit loves Them; one God, pure, unadulterated love. In looking on man, each Person of the Holy Trinity saw the other two Persons explicit in man's nature. It was the love of God that caused the salvation of mankind primarily. Their love of each Other necessitated the Incarnation. That same divine love is why Christ endured all things.
The only way than man can show anything about God is by being a perfect microcosm, to do more than this not in man's power. But by being perfect, man becomes one with the Macrocosm. In becoming one with God he begins to participate in superhuman activities. His love becomes God's love, his thoughts become God's thoughts because he is taught of God, his motives become God's motives. Man when rightly ordered is absorbed into the macrocosm of God, maintaining his own unique person, yet uniting in fact with the Person of God. And we've seen these people, who God put in order and brought into His bosom and they are the saints.
But who shall search out his glorious acts? And who shall shew forth the power of his majesty? Or who shall be able to declare his mercy? None, except God, because it is written that we shall no longer say to one another,"Know God!" but rather that we shall be, each of us, taught of God ourselves. It is God who shows forth His glorious acts and the power of His majesty. It is God who declares His mercy. But having been united with God, man may begin to know and do those things that were too great for his nature. This is the work of Christ, and for this purpose it is written," You shall be as gods to the Egyptians." the Egyptians not only being themselves, but also representing a type of fallen man, a microcosm cut off from the Macrocosm.
We cannot comprehend the gift of God and that is why it is the most that we can do, by the very limit of our natures, to adore Him. That is why our adoration of Him is the meaning and purpose of life; it is incumbent upon us. It is the sacrifice due to Him; it was why we were made. Our adoration must be total and complete; we must love as He loves. This is why Christ said," I give you a new commandment: love one another as I have loved you... This is how all will know that you are My disciples, if you have love for one." It must extend to all things: what we do, what we do not do, our intentions, our actions, our thoughts, all things. And this is why we are exhorted by the holy apostle St. Paul to,"...work out our salvation." and the holy apostle St. James says," Faith without works is dead." This is how we are to know full well that the "once saved, always saved" doctrine is a heresy and a lie designed to make us lazy and rob us of our blessings and salvation. Strive to workout your salvation.
Just as St. Paul says, you were foreknown, predestined to salvation by God. Therefore, seek to make your calling and election sure through good works, as though you could justify your own election. Be blessed, all of you and pray for me a sinner.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Thursday, 6 January 2011
Abortion- Errors of Logic
Previously, I wrote a secular argument against abortion that left out moral judgment. For those of you who read my blog and other Catholic writings, you might come across philosophical language and theological three dollar words which at times may seem like little more than a vain attempt to sound smart. But they're actually quite necessary in conveying specific ideas and keeping clear of semantics in already complicated issues. To those of you who aren't used to the jargon, just hang on! You'll get used to it and understand why these subjects have their own terminology. I just wanted to throw that out there to whoever it applies to. Also, if you want to leave a comment in the form of a rebuttal or a counter question, all are welcome. You can be passionate, but please be respectful. I'll try to respond to any comment.
So, having said that much, this time around I would like to talk about the pro-choice ontological argument. That is, I'd like to address the pro-choice (pro-abortion) argument concerning "being." We often hear pro-abortion folks declaring that a fetus is not a human life. Without sliding into "yes it is! no it isn't!" style argumentation, I'd like to look at some of the assertions that are necessary to this stance that a fetus is not a human life. Now, I'm addressing the logic, or lack thereof, of some common pro-choice arguments. I'm not saying that everyone who is pro-choice believes these things, makes these arguments or that they don't for that matter. So, read with that in mind.
This is actually a very weak argument and I'll show you why. The pro-abortion side says," The fetus cannot live outside of the mother, it cannot live without the mother. Therefore, the mother and the fetus are synonymous biologically. Ergo, the fetus is not a human life, because it is part of the mother's body just like a fingernail, or an elbow." I don't think that any pro-choice individuals would say that I've misrepresented their argument, here.
Well, fine. Why would they point this out, though? Very obviously, it is because they wish to say convincingly what they always say," My body, my choice!" Let's look at our laws and see if they make provision for that kind of thinking, that sort of philosophy if you will. Can we do whatever we want to with our bodies, because they are our bodies? If I wanted to sell an organ, rumor has it that I could do so for thousands of dollars on the black market. But the black market is simply a phrase which means 'illegally.' Doesn't look like I can do what I want to with my own body. Or imagine that I was pulled over and given a ticket for driving without a seat belt. It's my body, why am I getting a ticket for not buckling it in? I obviously can't do what I want to with my body; it's obviously not my choice.
Jack Kevorkian, a.k.a. Dr. Death, sits in prison because he agreed with a lot of people that they have the right to choose what to do with their own body. Looks like the law doesn't agree, there. And what about all those people incarcerated for drug possession and prostitution? It's their body, their choice, right? Well, the law doesn't agree. What about drugs? What about prostitution? The law doesn't agree that you have the right to do either of those "because it is your body." This is yet another reason why in my previous blog I mentioned that abortion causes hypocrisy in government. If we are allowing women to have abortions based on the idea that it is their body, their choice, then why are we disallowing these other things? Abortion keeps no continuity with our other laws; it's a contradictory and erroneous law. It's not derived reasonably from our other laws.
O.k. so I haven't made a moral argument, yet. Can you blame me? It's like shooting fish in a barrel. So, let me make an ethical argument against. An ethic of course is a moral generally agreed upon by a given society. Ethics are rapidly disappearing because of relativism. That's the real danger present in society today; it's not that we are becoming immoral. That's what the last fifty years were all about: immorality. Now, society is just becoming amoral," Morals are subjective. Who needs 'em?" they say.
Well, since ethics still exist I'll make use of them here. Another pro-abortion argument overlaps the one I just mentioned and it's that the fetus or the zygote are not human because they do not possess all of their body parts and don't function like an independent human specimen. Further, part of that assertion is what was stated previously, namely that it cannot survive independently. Their organs aren't formed completely and they don't even have a complete skeletal system. They point these things out to make the fetus or the zygote as dissimilar from a fully formed human child outside of the womb as possible, so as to make them seem like two different species of organism.
I'm going to indulge in sarcasm here and talk about the implications of those assertions. So, the fetus is not a human because it's organs don't work or aren't formed completely? Does that mean that people who have malformed hearts aren't human? Does that mean that the mentally and physically handicapped aren't human? Does that mean that people with rare bone diseases and deficiencies aren't human? Can we just kill them off, too?
What about that idea that people aren't human because they can't survive by themselves? Technically, human children are meant to survive by breastfeeding for the first portion of their lives. They still need their mother's bodies. They also need handling and affection, otherwise they die and/ or can develop serious psychological and chemical disorders. How old must a child be before it can survive independent of it's parents? Eight years old, maybe? Lot's of old people can't take care of themselves, neither can lots of invalids. There are many mentally and physically handicapped people who simply cannot survive without assistance. Some people need machines to stay alive. So, what are they trying to say? That we can just kill them off, too? They meet the criteria. Perhaps, we should bring back the practice of exposure and just leave unwanted infants for dead on hillsides to be picked apart or eaten by birds and wild animals.
And I'm not even going to mention the other subjective nonsense arguments concerning unwanted children, children born into poverty, into areas of crime. I'll just simply say, what I said above against the so-called disqualifying factors: does that mean we should kill all poor people, too? And the unwanted, whether they be elderly or in the womb? Should we just kill everyone in every ghetto in America like the Nazis did all over Europe?
You know, it sounds like they are supporting euthanasia at the same time when they support abortion. In fact, they are, de facto. But even more grotesquely the scope of who doesn't qualify as humans is astounding if we go by this definition of human life. We can kill all mentally and physically handicapped people, invalids, those on life support, all children under the age of eight, the elderly, the deformed, etc. The only people who would be classed as humans are those who are of sound body and mind, capable of surviving independent from all other human beings. Well, they'd quickly disqualify themselves, because no one who thinks that is of sound mind, unless they are pure, cold, calculating, intellectual evil.
Sounds a lot like eugenics; you know, the same thing the Nazis were all about. They say the apple never falls too far from the tree. Well, the rotten apple of modern abortion proves this maxim correct. Margret Sanger, the founder of Planned Parenthood, a.k.a. the abortion people, was an avid activist of eugenics. She thought that criminals and the mentally handicapped should be involuntarily sterilized. She even suggested the following to congress,"Keep the doors of immigration closed to the entrance of certain aliens whose condition is known to be detrimental to the stamina of the race, such as feebleminded, idiots, morons, insane, syphilitic, epileptic, criminal, professional prostitutes, and others in this class barred by the immigration laws of 1924." She also said," The undeniably feeble-minded should, indeed, not only be discouraged but prevented from propagating their kind."
She was an open racist. Do you know that today, right now, you can call Planned Parenthood and tell them you want to donate specifically to black abortions? Did you know that Planned Parenthood's all over America are intentionally and strategically placed near minority and low income areas? Eugenics in action here in the 21st century and we still look to the past and wag a finger at the Nazis. Looks like her philosophical offspring still agree, even if they deny it, even if they don't realize it. Those are the implications of their arguments; eugenics and euthanasia follow necessarily from these arguments.
So, where are the legitimate arguments for abortion? What's another one we all hear," Do you want it to go back to what it was like in the past?! Back alley with a coat hanger?! Do you know how many women died and became barren because of those illegal procedures?!" What kind of argument is that? That's like if tomorrow we passed a law that said people are allowed to break into houses and steal. If people tried to repeal the law, the ones who passed the law would say," Do you want it to go back to like it was in the past?! Back when criminals had to worry about being shot?! Do you know how stressful that was?! Do you know how many thieves died over a T.V. or a gold watch?!" You'd look at them and say after a long pause," ARE YOU INSANE???" We don't alter our laws because criminals suffer the natural consequences of their actions! That's not even an argument. That's argumentum absurdum.
Almost anyone who is pro-choice would look at the consequences and logic of these common arguments and say," No! Of course I don't believe any of that is ok!" But show the logical argument for abortion, then. Show a bullet-proof, iron-clad, objective argument for abortion. I'm not trying to paint everyone with one brush stroke, but let's face it, the pro-choice side is not a theistic stance. The pro-choice movement is primarily an atheistic one. I've never met an Atheist who wasn't pro-abortion; well, maybe one, but I can't recall exactly. Anyway, this seems to be the case. So, just like the Atheists like to put the onus on theists to prove that God exists, it's up to pro-choice individuals to prove that it isn't a human life. The onus isn't on the pro-life side to show that a human life does exist. We all know what the course of nature is for a zygote, we know what the fetus becomes. There is no denying what the course of nature is; that much is evident. The onus is on the pro-abortionists to prove their correctness, because nature is the ultimate default. If you are an Atheist and a pro-choice individual, don't be a hypocrite. Just make your objective argument. Or if you don't have and argument, accept the fact that you don't have one and the next time someone asks you why you're pro-choice tell them the truth," I don't have a real reason. I just am."
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
So, having said that much, this time around I would like to talk about the pro-choice ontological argument. That is, I'd like to address the pro-choice (pro-abortion) argument concerning "being." We often hear pro-abortion folks declaring that a fetus is not a human life. Without sliding into "yes it is! no it isn't!" style argumentation, I'd like to look at some of the assertions that are necessary to this stance that a fetus is not a human life. Now, I'm addressing the logic, or lack thereof, of some common pro-choice arguments. I'm not saying that everyone who is pro-choice believes these things, makes these arguments or that they don't for that matter. So, read with that in mind.
This is actually a very weak argument and I'll show you why. The pro-abortion side says," The fetus cannot live outside of the mother, it cannot live without the mother. Therefore, the mother and the fetus are synonymous biologically. Ergo, the fetus is not a human life, because it is part of the mother's body just like a fingernail, or an elbow." I don't think that any pro-choice individuals would say that I've misrepresented their argument, here.
Well, fine. Why would they point this out, though? Very obviously, it is because they wish to say convincingly what they always say," My body, my choice!" Let's look at our laws and see if they make provision for that kind of thinking, that sort of philosophy if you will. Can we do whatever we want to with our bodies, because they are our bodies? If I wanted to sell an organ, rumor has it that I could do so for thousands of dollars on the black market. But the black market is simply a phrase which means 'illegally.' Doesn't look like I can do what I want to with my own body. Or imagine that I was pulled over and given a ticket for driving without a seat belt. It's my body, why am I getting a ticket for not buckling it in? I obviously can't do what I want to with my body; it's obviously not my choice.
Jack Kevorkian, a.k.a. Dr. Death, sits in prison because he agreed with a lot of people that they have the right to choose what to do with their own body. Looks like the law doesn't agree, there. And what about all those people incarcerated for drug possession and prostitution? It's their body, their choice, right? Well, the law doesn't agree. What about drugs? What about prostitution? The law doesn't agree that you have the right to do either of those "because it is your body." This is yet another reason why in my previous blog I mentioned that abortion causes hypocrisy in government. If we are allowing women to have abortions based on the idea that it is their body, their choice, then why are we disallowing these other things? Abortion keeps no continuity with our other laws; it's a contradictory and erroneous law. It's not derived reasonably from our other laws.
O.k. so I haven't made a moral argument, yet. Can you blame me? It's like shooting fish in a barrel. So, let me make an ethical argument against. An ethic of course is a moral generally agreed upon by a given society. Ethics are rapidly disappearing because of relativism. That's the real danger present in society today; it's not that we are becoming immoral. That's what the last fifty years were all about: immorality. Now, society is just becoming amoral," Morals are subjective. Who needs 'em?" they say.
Well, since ethics still exist I'll make use of them here. Another pro-abortion argument overlaps the one I just mentioned and it's that the fetus or the zygote are not human because they do not possess all of their body parts and don't function like an independent human specimen. Further, part of that assertion is what was stated previously, namely that it cannot survive independently. Their organs aren't formed completely and they don't even have a complete skeletal system. They point these things out to make the fetus or the zygote as dissimilar from a fully formed human child outside of the womb as possible, so as to make them seem like two different species of organism.
I'm going to indulge in sarcasm here and talk about the implications of those assertions. So, the fetus is not a human because it's organs don't work or aren't formed completely? Does that mean that people who have malformed hearts aren't human? Does that mean that the mentally and physically handicapped aren't human? Does that mean that people with rare bone diseases and deficiencies aren't human? Can we just kill them off, too?
What about that idea that people aren't human because they can't survive by themselves? Technically, human children are meant to survive by breastfeeding for the first portion of their lives. They still need their mother's bodies. They also need handling and affection, otherwise they die and/ or can develop serious psychological and chemical disorders. How old must a child be before it can survive independent of it's parents? Eight years old, maybe? Lot's of old people can't take care of themselves, neither can lots of invalids. There are many mentally and physically handicapped people who simply cannot survive without assistance. Some people need machines to stay alive. So, what are they trying to say? That we can just kill them off, too? They meet the criteria. Perhaps, we should bring back the practice of exposure and just leave unwanted infants for dead on hillsides to be picked apart or eaten by birds and wild animals.
And I'm not even going to mention the other subjective nonsense arguments concerning unwanted children, children born into poverty, into areas of crime. I'll just simply say, what I said above against the so-called disqualifying factors: does that mean we should kill all poor people, too? And the unwanted, whether they be elderly or in the womb? Should we just kill everyone in every ghetto in America like the Nazis did all over Europe?
You know, it sounds like they are supporting euthanasia at the same time when they support abortion. In fact, they are, de facto. But even more grotesquely the scope of who doesn't qualify as humans is astounding if we go by this definition of human life. We can kill all mentally and physically handicapped people, invalids, those on life support, all children under the age of eight, the elderly, the deformed, etc. The only people who would be classed as humans are those who are of sound body and mind, capable of surviving independent from all other human beings. Well, they'd quickly disqualify themselves, because no one who thinks that is of sound mind, unless they are pure, cold, calculating, intellectual evil.
Sounds a lot like eugenics; you know, the same thing the Nazis were all about. They say the apple never falls too far from the tree. Well, the rotten apple of modern abortion proves this maxim correct. Margret Sanger, the founder of Planned Parenthood, a.k.a. the abortion people, was an avid activist of eugenics. She thought that criminals and the mentally handicapped should be involuntarily sterilized. She even suggested the following to congress,"Keep the doors of immigration closed to the entrance of certain aliens whose condition is known to be detrimental to the stamina of the race, such as feebleminded, idiots, morons, insane, syphilitic, epileptic, criminal, professional prostitutes, and others in this class barred by the immigration laws of 1924." She also said," The undeniably feeble-minded should, indeed, not only be discouraged but prevented from propagating their kind."
She was an open racist. Do you know that today, right now, you can call Planned Parenthood and tell them you want to donate specifically to black abortions? Did you know that Planned Parenthood's all over America are intentionally and strategically placed near minority and low income areas? Eugenics in action here in the 21st century and we still look to the past and wag a finger at the Nazis. Looks like her philosophical offspring still agree, even if they deny it, even if they don't realize it. Those are the implications of their arguments; eugenics and euthanasia follow necessarily from these arguments.
So, where are the legitimate arguments for abortion? What's another one we all hear," Do you want it to go back to what it was like in the past?! Back alley with a coat hanger?! Do you know how many women died and became barren because of those illegal procedures?!" What kind of argument is that? That's like if tomorrow we passed a law that said people are allowed to break into houses and steal. If people tried to repeal the law, the ones who passed the law would say," Do you want it to go back to like it was in the past?! Back when criminals had to worry about being shot?! Do you know how stressful that was?! Do you know how many thieves died over a T.V. or a gold watch?!" You'd look at them and say after a long pause," ARE YOU INSANE???" We don't alter our laws because criminals suffer the natural consequences of their actions! That's not even an argument. That's argumentum absurdum.
Almost anyone who is pro-choice would look at the consequences and logic of these common arguments and say," No! Of course I don't believe any of that is ok!" But show the logical argument for abortion, then. Show a bullet-proof, iron-clad, objective argument for abortion. I'm not trying to paint everyone with one brush stroke, but let's face it, the pro-choice side is not a theistic stance. The pro-choice movement is primarily an atheistic one. I've never met an Atheist who wasn't pro-abortion; well, maybe one, but I can't recall exactly. Anyway, this seems to be the case. So, just like the Atheists like to put the onus on theists to prove that God exists, it's up to pro-choice individuals to prove that it isn't a human life. The onus isn't on the pro-life side to show that a human life does exist. We all know what the course of nature is for a zygote, we know what the fetus becomes. There is no denying what the course of nature is; that much is evident. The onus is on the pro-abortionists to prove their correctness, because nature is the ultimate default. If you are an Atheist and a pro-choice individual, don't be a hypocrite. Just make your objective argument. Or if you don't have and argument, accept the fact that you don't have one and the next time someone asks you why you're pro-choice tell them the truth," I don't have a real reason. I just am."
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Tuesday, 4 January 2011
Latin Rosary
THE PRAYERS OF THE ROSARY (http://www.ewtn.com/library/prayer/latrosar.htm)
Sign of the Cross:
In nomine Patris, et Filii, et Spiritus Sancti. Amen
Apostles' Creed:
Credo in Deum Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad infernos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.
The Lord's Prayer:
PATER NOSTER, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
The Hail Mary:
AVE MARIA, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen.
Glory Be:
GLORIA PATRI, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.
Oratio Fatimae (The Fatima Prayer)
Domine Iesu, dimitte nobis debita nostra, salva nos ab igne inferiori, perduc in caelum omnes animas, praesertim eas, quae misericordiae tuae maxime indigent.
Hail, Holy Queen:
SALVE REGINA, Mater misericordiae. Vita, dulcedo, et spes nostra, salve. Ad te clamamus exsules filii Hevae. Ad te Suspiramus, gementes et flentes in hac lacrimarum valle. Eia ergo, Advocata nostra, illos tuos misericordes oculos ad nos converte. Et Iesum, benedictum fructum ventris tui, nobis post hoc exsilium ostende. O clemens, o pia, o dulcis Virgo Maria.
V. Ora pro nobis, Sancta Dei Genitrix.
R. Ut digni efficiamur promissionibus Christi.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Sign of the Cross:
In nomine Patris, et Filii, et Spiritus Sancti. Amen
Apostles' Creed:
Credo in Deum Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad infernos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.
The Lord's Prayer:
PATER NOSTER, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
The Hail Mary:
AVE MARIA, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen.
Glory Be:
GLORIA PATRI, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.
Oratio Fatimae (The Fatima Prayer)
Domine Iesu, dimitte nobis debita nostra, salva nos ab igne inferiori, perduc in caelum omnes animas, praesertim eas, quae misericordiae tuae maxime indigent.
Hail, Holy Queen:
SALVE REGINA, Mater misericordiae. Vita, dulcedo, et spes nostra, salve. Ad te clamamus exsules filii Hevae. Ad te Suspiramus, gementes et flentes in hac lacrimarum valle. Eia ergo, Advocata nostra, illos tuos misericordes oculos ad nos converte. Et Iesum, benedictum fructum ventris tui, nobis post hoc exsilium ostende. O clemens, o pia, o dulcis Virgo Maria.
V. Ora pro nobis, Sancta Dei Genitrix.
R. Ut digni efficiamur promissionibus Christi.
"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~
Sunday, 26 December 2010
When the 'Reasonable People' Make Unreasonable Demands
I have no desire to address the demeanor of atheists or theist. However, I would like to address this one statement I keep hearing from Atheist without relent; so, I may have to address their demeanor just a little bit and in a general sense. I've been arguing with a guy recently who basically has a very poorly informed Atheism, and by that I mean most Atheist would be ashamed of him. So, I apologize if this seems like I'm railroading Atheist. I have great respect for many Atheists and their arguments. That being said, this is designed as a treatment of the Atheists who commit the error discussed, so that theists can recognize it and defend accordingly; I have no intentions of painting with a brush all Atheists. Many people who don't know what to believe think that being an atheist is a magic pill to being smarter than everyone else, but we all know that really they're just as ignorant as before. In fact, I think that 'The Amazing Atheist' on Youtube says something to the same effect.
Likewise, theists in general take for granted that they are right and hobble around on crutches, arguments that dismiss people on principle. They parrot to themselves and to each other," They're blinded by the god of this age." or," The ways of God are foolishness to men and the ways of men are foolishness to God." or ,"The cross is foolishness to those who are perishing." So, if they do make fools of themselves and say something stupid, and someone points it out and holds them accountable for it... suddenly their opponents are written of as having been hopelessly deceived by the great Satan himself. And other utterly stupid, unenlightened, and superstitious beliefs have they.
There never seems to be a shortage on the internet of fundamentalist Atheists and fundamentalist Christians to fight each other. It's as if each is the others private hell. They pass their time, futily trying to control each others beliefs and thoughts. In the midst of all this, they deteriorate into bizarre irrationalism and abandon what they said they had a sole claim to in the first place; namely, reason.
The product is a seemingly endless droning of illogical reasoning designed not so much to reveal the truth, but to torture and shame one another. Out of this comes an Atheist argument which seems natural," Show me God." However, very often they don't employ it to soundly defeat the theist or even to dumbfound them, but rather to embarrass the theist in front of whoever is watching. This argument is of course is a rather ignoble means on the Atheist's part, when so employed, to end the exhausting discussion by shaming his opponent instead of nobly claiming victory if it can be had through arguing well. Beginning like a man the atheist finishes like a boy, looking for a way to make his escape.
Further, before I continue onto my point which is actually quite brief, I have another criticism for both of them. That is, both sides only argue until one side is worn out; and the end point in the conversation is always for both of them their own position."We'll argue until one of us seems so right that the other is shamed beyond recovery." Yeah, that's the way to find the truth. And this is why I have a very egalitarian disposition towards the members of all such discussions, regardless of their beliefs.
Anyway, back to the whole point of the note, here. "Show me God," it seems to be a natural argument, doesn't it? Now, a natural question is necessarily a reasonable question, because reason is the course of nature and pertains to what exists and is fiduciary. However, the whole reason an Atheist supplies a reasonable question is to demonstrate that the theist has no reasonable answer.
But what we have here is a bifurcated strawman, which is an error of logic. If theists were claiming that God is quantitative, then asking to be shown God would be a reasonable request. However, it's quite the opposite isn't it? Mainstream theists, specifically Christians, maintain that God is uncreated and immeasurable. There are no measurable traits concerning God.
Imagine if you will that God is in form like a man. Let's just say that "God" in the most general sense is a man with the attribute of "immeasurability." His eye would be infinitely big and infinitely small; his knee would be infinitely big and infinitely small, and so on. He would be patently unobservable. There would be no point of reference to even make a measurement. These are the natural consequences of the theistic argument; God is immeasurable, therefore, God is unobservable.
Demanding to be shown God, then, is taking the theist out of context and demanding that he defend the strawman. That is absurd and ridiculous; not only because it has nothing to do with the argument of the theist, but because it demands the theist to defend something irrational. It's all highly irregular and unethical concerning civil discussions. Asking to be shown God is the same species of nonsense as if I were to tell you all that morality is 57cm long and periwinkle blue.
Aside from all this, even if this wasn't the case, and it's self-evident that it is, the request is still absurd. Let's say that God is observable, and therefore measurable. Let's play along with the Atheist. Now, imagine a little child begins to petulantly demand that an accurate and exhaustive explanation be given them concerning nuclear reactors. Do you suppose that just anyone of the child's peers will be able to teach him? No. Do you suppose that the older children will be able to teach him? No. Do you expect that the adults will be able to teach him? No. Only certain individuals will be able to supply that sort of knowledge; professors of high calibur, correct? And those scientists, don't they only teach to a select few other adults who have proven at length that they can understand what they will be taught? And so is the child even qualified to be taught by those teachers? No. Is the child even qualified to comprehend the discussion of the students? No. Can the child comprehend or understand the subject, then? No. Can the child's demand be met? Yes, a scientist could tell them everything they wanted to know. Will the child be satisfied? By no means, because he will not understand.
Now, imagine the child begins to mock the scientist because they couldn't teach him. Doesn't the child fail to realize that it was prevented from being satisfied in the inquiry because of its own ignorance and not that of the teacher's? So, if all these things naturally follow, how is it that Atheists have missed this? Not even the child would assume that everyone could be his teacher, but here the atheist demands that everyone who is a theist explain. The Atheist assumes that every theist is apt to teach on a subject they themselves couldn't possibly comprehend(God); it would be more reasonable to assume that all people who use nuclear power are nuclear physicists, and that is an insane notion. Even further, the Atheist takes for granted that they will understand perfectly everything that is propounded to them in the way of religion, science and evidences. What a singular dispensation of fortune these Atheists have, to understand everything and at all times!
How they can justify being dismissive of religion and God because someone made a weak argument for, I cannot tell. What's worse is when some poor wretch comes along and is tricked by the abundance of words into believing that the strawman the Atheist made for them is indeed their argument, then that poor unfortunate fool goes and defends the strawman to the death and fails utterly. And the Atheist pats himself on the back because he tricked a simple fellow into defending a strawman.
So, here we have it, that in both cases the request of the Atheist is irrational, unreasonable; whether we follow the the theists argument, or even if we experiment with the strawman the Atheist creates. I am more and more convinced that man does not want to know the truth; and I am reminded of the ancient words that say," The evil flee from the light and love the darkness." I've never offended more men than when I'm telling the truth and I've never seen them more at ease than when they share a common ignorance. One in a thousand maybe, I have seen who truly care for the truth and rejoice when they find it. Together they hypothesize, experiment, find conclusions, and make theories and strive to understand one another, to find the truth and agree in one thing. These men are excellent and well hated amongst the ignorant who always resent them.
Well, keep these things in mind the next time one of you is debating with an atheist. Make reasonable demands of him, that he not take you out of context or force you to reply to his statements that do not address your position. I find that I am often bettered and taught by a sincere atheist, even more often than I am a theist. If you can walk slowly the path of respect in such inquiries, you may find that you can do much good for each others souls.
Likewise, theists in general take for granted that they are right and hobble around on crutches, arguments that dismiss people on principle. They parrot to themselves and to each other," They're blinded by the god of this age." or," The ways of God are foolishness to men and the ways of men are foolishness to God." or ,"The cross is foolishness to those who are perishing." So, if they do make fools of themselves and say something stupid, and someone points it out and holds them accountable for it... suddenly their opponents are written of as having been hopelessly deceived by the great Satan himself. And other utterly stupid, unenlightened, and superstitious beliefs have they.
There never seems to be a shortage on the internet of fundamentalist Atheists and fundamentalist Christians to fight each other. It's as if each is the others private hell. They pass their time, futily trying to control each others beliefs and thoughts. In the midst of all this, they deteriorate into bizarre irrationalism and abandon what they said they had a sole claim to in the first place; namely, reason.
The product is a seemingly endless droning of illogical reasoning designed not so much to reveal the truth, but to torture and shame one another. Out of this comes an Atheist argument which seems natural," Show me God." However, very often they don't employ it to soundly defeat the theist or even to dumbfound them, but rather to embarrass the theist in front of whoever is watching. This argument is of course is a rather ignoble means on the Atheist's part, when so employed, to end the exhausting discussion by shaming his opponent instead of nobly claiming victory if it can be had through arguing well. Beginning like a man the atheist finishes like a boy, looking for a way to make his escape.
Further, before I continue onto my point which is actually quite brief, I have another criticism for both of them. That is, both sides only argue until one side is worn out; and the end point in the conversation is always for both of them their own position."We'll argue until one of us seems so right that the other is shamed beyond recovery." Yeah, that's the way to find the truth. And this is why I have a very egalitarian disposition towards the members of all such discussions, regardless of their beliefs.
Anyway, back to the whole point of the note, here. "Show me God," it seems to be a natural argument, doesn't it? Now, a natural question is necessarily a reasonable question, because reason is the course of nature and pertains to what exists and is fiduciary. However, the whole reason an Atheist supplies a reasonable question is to demonstrate that the theist has no reasonable answer.
But what we have here is a bifurcated strawman, which is an error of logic. If theists were claiming that God is quantitative, then asking to be shown God would be a reasonable request. However, it's quite the opposite isn't it? Mainstream theists, specifically Christians, maintain that God is uncreated and immeasurable. There are no measurable traits concerning God.
Imagine if you will that God is in form like a man. Let's just say that "God" in the most general sense is a man with the attribute of "immeasurability." His eye would be infinitely big and infinitely small; his knee would be infinitely big and infinitely small, and so on. He would be patently unobservable. There would be no point of reference to even make a measurement. These are the natural consequences of the theistic argument; God is immeasurable, therefore, God is unobservable.
Demanding to be shown God, then, is taking the theist out of context and demanding that he defend the strawman. That is absurd and ridiculous; not only because it has nothing to do with the argument of the theist, but because it demands the theist to defend something irrational. It's all highly irregular and unethical concerning civil discussions. Asking to be shown God is the same species of nonsense as if I were to tell you all that morality is 57cm long and periwinkle blue.
Aside from all this, even if this wasn't the case, and it's self-evident that it is, the request is still absurd. Let's say that God is observable, and therefore measurable. Let's play along with the Atheist. Now, imagine a little child begins to petulantly demand that an accurate and exhaustive explanation be given them concerning nuclear reactors. Do you suppose that just anyone of the child's peers will be able to teach him? No. Do you suppose that the older children will be able to teach him? No. Do you expect that the adults will be able to teach him? No. Only certain individuals will be able to supply that sort of knowledge; professors of high calibur, correct? And those scientists, don't they only teach to a select few other adults who have proven at length that they can understand what they will be taught? And so is the child even qualified to be taught by those teachers? No. Is the child even qualified to comprehend the discussion of the students? No. Can the child comprehend or understand the subject, then? No. Can the child's demand be met? Yes, a scientist could tell them everything they wanted to know. Will the child be satisfied? By no means, because he will not understand.
Now, imagine the child begins to mock the scientist because they couldn't teach him. Doesn't the child fail to realize that it was prevented from being satisfied in the inquiry because of its own ignorance and not that of the teacher's? So, if all these things naturally follow, how is it that Atheists have missed this? Not even the child would assume that everyone could be his teacher, but here the atheist demands that everyone who is a theist explain. The Atheist assumes that every theist is apt to teach on a subject they themselves couldn't possibly comprehend(God); it would be more reasonable to assume that all people who use nuclear power are nuclear physicists, and that is an insane notion. Even further, the Atheist takes for granted that they will understand perfectly everything that is propounded to them in the way of religion, science and evidences. What a singular dispensation of fortune these Atheists have, to understand everything and at all times!
How they can justify being dismissive of religion and God because someone made a weak argument for, I cannot tell. What's worse is when some poor wretch comes along and is tricked by the abundance of words into believing that the strawman the Atheist made for them is indeed their argument, then that poor unfortunate fool goes and defends the strawman to the death and fails utterly. And the Atheist pats himself on the back because he tricked a simple fellow into defending a strawman.
So, here we have it, that in both cases the request of the Atheist is irrational, unreasonable; whether we follow the the theists argument, or even if we experiment with the strawman the Atheist creates. I am more and more convinced that man does not want to know the truth; and I am reminded of the ancient words that say," The evil flee from the light and love the darkness." I've never offended more men than when I'm telling the truth and I've never seen them more at ease than when they share a common ignorance. One in a thousand maybe, I have seen who truly care for the truth and rejoice when they find it. Together they hypothesize, experiment, find conclusions, and make theories and strive to understand one another, to find the truth and agree in one thing. These men are excellent and well hated amongst the ignorant who always resent them.
Well, keep these things in mind the next time one of you is debating with an atheist. Make reasonable demands of him, that he not take you out of context or force you to reply to his statements that do not address your position. I find that I am often bettered and taught by a sincere atheist, even more often than I am a theist. If you can walk slowly the path of respect in such inquiries, you may find that you can do much good for each others souls.
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