As Thomist Catholics know, being strongly conservative in relation to crime and criminals is being strongly compassionate, and accepting the eternal nature of sin and the sinner’s life.
Fortunately, Supreme Court Justice Clarence Thomas, a Catholic, also realizes this, and a profile in USA Today—about which the Crime & Consequences Blog comments—takes note.
An excerpt from the USA Today article.
“WASHINGTON — Twenty years ago, when a senator asked then-appellate Judge Clarence Thomas why he wanted to be on the Supreme Court, Thomas said he often looked out his courthouse window at arriving prisoners and said to himself, "But for the grace of God, there go I."
“During his confirmation hearing, Thomas explained that he would identify with defendants: "So I can walk in their shoes and I could bring something different to the court."
“It is now clear that to Thomas, those remarks did not mean he necessarily would empathize with defendants. During two decades as the court's most consistent conservative, he has taken a tough approach to criminal defendants' cases, showing a disdain for hard-luck tales of bad childhoods and a conviction that defendants accept responsibility.
“As several cases this term have shown, criminal law is one area in which Thomas — who almost never speaks during public court sessions — is making his mark. He often writes alone, yet with strong rhetoric that gets attention — particularly in light of his difficult background and professed concern for men who took the wrong path.”
Showing posts with label St Thomas. Show all posts
Showing posts with label St Thomas. Show all posts
Wednesday, June 15, 2011
Wednesday, March 23, 2011
The Interior Life
Fr. Reginald Garrigou-Lagrange—who played a prominent role in the group around Jacques and Raissa Maritain, two influential evangelical Catholics who set in motion much of the reemergence of the devotion and study of St. Thomas Aquinas—wrote a two volume work, The Three Ages of the Interior Life which is a sure guide for the teaching of advanced souls, as this excerpt reveals.
“In these questions [of spirituality] we have followed particularly three doctors of the Church who have treated these matters, each from his own point of view: St. Thomas [Aquinas], St. John of the Cross, and St. Francis de Sales. In the light of the theological principles of St. Thomas, we have tried to grasp what is most traditional in the mystical doctrine of The Dark Night by St. John of the Cross and in the Treatise on the Love of God by St. Francis de Sales.
“We have thus found a confirmation of what we believe to be the truth about the infused contemplation of the mysteries of faith, which seems to us more and more to be in the normal way of sanctity and to be morally necessary to the full perfection of Christian life. In certain advanced souls, this infused contemplation does not yet appear as a habitual state, but from time to time as a transitory act, which in the interval remains more or less latent, although it throws its light on their entire life. However, if these souls are generous, docile to the Holy Ghost, faithful to prayer and to continual interior recollection, their faith becomes increasingly contemplative, penetrating, and full of savor, and it directs their action while making it ever more fruitful. In this sense, we maintain and we explain what seems to us the traditional teaching, which is more and more accepted today: namely, that the normal prelude of the vision of heaven, the infused contemplation of the mysteries of faith, is, by docility to the Holy Ghost, prayer, and the cross, accessible to all fervent souls.” (p. vi)
“In these questions [of spirituality] we have followed particularly three doctors of the Church who have treated these matters, each from his own point of view: St. Thomas [Aquinas], St. John of the Cross, and St. Francis de Sales. In the light of the theological principles of St. Thomas, we have tried to grasp what is most traditional in the mystical doctrine of The Dark Night by St. John of the Cross and in the Treatise on the Love of God by St. Francis de Sales.
“We have thus found a confirmation of what we believe to be the truth about the infused contemplation of the mysteries of faith, which seems to us more and more to be in the normal way of sanctity and to be morally necessary to the full perfection of Christian life. In certain advanced souls, this infused contemplation does not yet appear as a habitual state, but from time to time as a transitory act, which in the interval remains more or less latent, although it throws its light on their entire life. However, if these souls are generous, docile to the Holy Ghost, faithful to prayer and to continual interior recollection, their faith becomes increasingly contemplative, penetrating, and full of savor, and it directs their action while making it ever more fruitful. In this sense, we maintain and we explain what seems to us the traditional teaching, which is more and more accepted today: namely, that the normal prelude of the vision of heaven, the infused contemplation of the mysteries of faith, is, by docility to the Holy Ghost, prayer, and the cross, accessible to all fervent souls.” (p. vi)
Tuesday, March 22, 2011
Tradition & Reason
In this book review from the Wall Street Journal, another writer attempts to undercut the legitimacy of the science of sacred doctrine, which St. Thomas Aquinas in the Summa Theologica notes:
“I answer that, Since this science is partly speculative and partly practical, it transcends all others speculative and practical. Now one speculative science is said to be nobler than another, either by reason of its greater certitude, or by reason of the higher worth of its subject-matter. In both these respects this science surpasses other speculative sciences; in point of greater certitude, because other sciences derive their certitude from the natural light of human reason, which can err; whereas this derives its certitude from the light of divine knowledge, which cannot be misled: in point of the higher worth of its subject-matter because this science treats chiefly of those things which by their sublimity transcend human reason; while other sciences consider only those things which are within reason's grasp. Of the practical sciences, that one is nobler which is ordained to a further purpose, as political science is nobler than military science; for the good of the army is directed to the good of the State. But the purpose of this science, in so far as it is practical, is eternal bliss; to which as to an ultimate end the purposes of every practical science are directed. Hence it is clear that from every standpoint, it is nobler than other sciences.”
An excerpt from the book review.
“It has long been assumed that Western society in the modern age—with the rise of science and the broad intellectual legacy of the Enlightenment—must become increasingly secular. What is modernity if not the movement from the authority of tradition to the authority of reason? In this view, made famous by the German sociologist Max Weber, the "disenchantment" of the world is the price one pays for leaving the charms and consolations of religion behind. The non-believing Weber was himself nostalgic for an age when faith imbued life with meaning and purpose. But he never ceased to identify secular thinking with a decisive advance in human self- understanding.
“In "Holy Ignorance," the French social theorist Olivier Roy sets out to modify this secularization theory and to overturn its triumphalist message. He begins by noting that religion, though still obviously an important part of modern society, has been relegated to the private sphere, becoming mostly an "interior" search for spiritual well-being. In such a world, "faith communities" of every stripe increasingly withdraw from the broader culture, defending their doctrinal purity against the onslaught of coarse secular trends, what Mr. Roy calls "neo-paganism." This withdrawal, though understandable, is a danger in itself. "Faith without culture," Mr. Roy says, "is an expression of fanaticism."
“By fanaticism, Mr. Roy does not mean merely extreme fundamentalist belief. He argues that all faith, in its isolated, separatist form, gives rise to a disdain for "profane culture"—everything that is not derived from religion—and to a preference for "pure religion," a form of religious belief that is unmediated, unstructured and unconnected to the larger society. Pure religion, in Mr. Roy's view, not only tends to fanaticism but lacks any grounding in a common world. Such religion loses touch, he says, with "religious knowledge itself." It fails to acknowledge its dependence on a dynamic cultural tradition. He sees the spread of Pentecostalism, the world's fastest growing religion, as evidence of the rise of "holy ignorance." Its adherents "speak in tongues," in a language that is understood only by those who have been touched by the Holy Spirit.
“Mr. Roy's category of "holy ignorance," though illuminating, can be too broad and indiscriminate. He never explains why one form of holy ignorance, such as Pentecostalism, avoids political extremism while other forms do not: Many adherents of Salafist Islam, for instance, endorse violence in the name of fidelity to the Prophet. Mr. Roy's holy-ignorance category includes even Pope Benedict's call for the enhanced use of Latin in the Catholic liturgy, part of the church's effort to restore a sense of the sacred to the Mass. Yet for Mr. Roy even a partial return to a Latin liturgy is the "use of a new mantra" aimed at "magical" effects; it is, for him, an instrument for isolating religion instead of bringing it into contact with contemporary culture. But surely Latin is not so esoteric that it cannot speak to at least some believers today. And a pope who repeatedly argues for the "acculturation" of faith in the civilization of the West—who argues for joining faith to reason, without which religion becomes mere superstition—makes a poor proponent of holy ignorance.”
“I answer that, Since this science is partly speculative and partly practical, it transcends all others speculative and practical. Now one speculative science is said to be nobler than another, either by reason of its greater certitude, or by reason of the higher worth of its subject-matter. In both these respects this science surpasses other speculative sciences; in point of greater certitude, because other sciences derive their certitude from the natural light of human reason, which can err; whereas this derives its certitude from the light of divine knowledge, which cannot be misled: in point of the higher worth of its subject-matter because this science treats chiefly of those things which by their sublimity transcend human reason; while other sciences consider only those things which are within reason's grasp. Of the practical sciences, that one is nobler which is ordained to a further purpose, as political science is nobler than military science; for the good of the army is directed to the good of the State. But the purpose of this science, in so far as it is practical, is eternal bliss; to which as to an ultimate end the purposes of every practical science are directed. Hence it is clear that from every standpoint, it is nobler than other sciences.”
An excerpt from the book review.
“It has long been assumed that Western society in the modern age—with the rise of science and the broad intellectual legacy of the Enlightenment—must become increasingly secular. What is modernity if not the movement from the authority of tradition to the authority of reason? In this view, made famous by the German sociologist Max Weber, the "disenchantment" of the world is the price one pays for leaving the charms and consolations of religion behind. The non-believing Weber was himself nostalgic for an age when faith imbued life with meaning and purpose. But he never ceased to identify secular thinking with a decisive advance in human self- understanding.
“In "Holy Ignorance," the French social theorist Olivier Roy sets out to modify this secularization theory and to overturn its triumphalist message. He begins by noting that religion, though still obviously an important part of modern society, has been relegated to the private sphere, becoming mostly an "interior" search for spiritual well-being. In such a world, "faith communities" of every stripe increasingly withdraw from the broader culture, defending their doctrinal purity against the onslaught of coarse secular trends, what Mr. Roy calls "neo-paganism." This withdrawal, though understandable, is a danger in itself. "Faith without culture," Mr. Roy says, "is an expression of fanaticism."
“By fanaticism, Mr. Roy does not mean merely extreme fundamentalist belief. He argues that all faith, in its isolated, separatist form, gives rise to a disdain for "profane culture"—everything that is not derived from religion—and to a preference for "pure religion," a form of religious belief that is unmediated, unstructured and unconnected to the larger society. Pure religion, in Mr. Roy's view, not only tends to fanaticism but lacks any grounding in a common world. Such religion loses touch, he says, with "religious knowledge itself." It fails to acknowledge its dependence on a dynamic cultural tradition. He sees the spread of Pentecostalism, the world's fastest growing religion, as evidence of the rise of "holy ignorance." Its adherents "speak in tongues," in a language that is understood only by those who have been touched by the Holy Spirit.
“Mr. Roy's category of "holy ignorance," though illuminating, can be too broad and indiscriminate. He never explains why one form of holy ignorance, such as Pentecostalism, avoids political extremism while other forms do not: Many adherents of Salafist Islam, for instance, endorse violence in the name of fidelity to the Prophet. Mr. Roy's holy-ignorance category includes even Pope Benedict's call for the enhanced use of Latin in the Catholic liturgy, part of the church's effort to restore a sense of the sacred to the Mass. Yet for Mr. Roy even a partial return to a Latin liturgy is the "use of a new mantra" aimed at "magical" effects; it is, for him, an instrument for isolating religion instead of bringing it into contact with contemporary culture. But surely Latin is not so esoteric that it cannot speak to at least some believers today. And a pope who repeatedly argues for the "acculturation" of faith in the civilization of the West—who argues for joining faith to reason, without which religion becomes mere superstition—makes a poor proponent of holy ignorance.”
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