È un ben noto assioma dell’ etica tomistica che, qualunque
bene si ami, lo si ama come bene proprio (bonum suum). Ma allora come può esservi una vera extasis, un vero andare fuori da se stessi per amore di un altro?[1] Come può
esservi autentico amore dell’ altro per l’altro? L’amore non
si riduce a egoismo? E l’unica alternativa pratica o teorica non sarebbe l’altruismo,
cioè una sorta di spontaneo donare agli altri senza alcun riferimento a
sestessi e al proprio bene?
Justice, according to St. Thomas, is the perpetual and constant will to render each one his right. Distributive justice, commutative justice, potential parts, quasi-integral parts, debt, cannibalism—in this episode, the editors cover it all.
Many thanks to our generous supporters on Patreon, who enable us to pay for podcast hosting. If you have not yet joined them, please do so. You can set up a one-time or recurring donation in any amount. Even $1 a month would be splendid.
Many thanks to our generous supporters on Patreon, who enable us to pay for podcast hosting. If you have not yet joined them, please do so. You can set up a one-time or recurring donation in any amount. Even $1 a month would be splendid.
En los años de
mis estudios superiores de filosofía y teología, recuerdo con claridad el
placer con el que cursé varios semestres junto a
Father Dewan. Sus clases se convirtieron, para mí, en el destino más avanzado
de un itinerario metafísico hacia la Causa Primera, el Motor Inmóvil, el
Ejemplar de todas las cosas—el summum bonum y telos
del universo como un todo, de cada criatura, y, sobre todo, de cada
persona. En esos momentos yo estaba también estudiando la cuestión del bien común
político y fue Father Dewan, entre otros, quien me ayudó a caer en la cuenta de
que cualquier tratamiento adecuado de esta cuestión debe profundizar sus raíces
metafísicas y teológicas. Como resulde esto, puedo decir con toda verdad que el
presente artículo toma una gran parte de su inspiración de ese gran Maestro
Dominico de Sagrada Teología, a quien me siento privilegiado de poder llamar mi
maestro.[2]
Ang Integrismo Catolico ay isang tradisyon ng kaisipan na itinatanggi ang paghihiwalay ng liberalismo ng politika mula sa pakikialam sa huling layunin ng buhay ng tao, at naniniwala naman na dapat patnubayan ng pamamahalang politikal ang tao patungo sa huling layuning niya. Ngunit dahil nahahati sa dalawa ang layunin ng buhay ng tao – isang pansamantala o temporal, at isang walang-hanggan – naniniwala ang integrismo na may dalawa ring kapangyarihan na namamahala sa tao: ang kapangyarihang temporal, at ang kapangyarihang espiritwal. At dahil naman ang layuning pansamantala ay nakapasailalim sa layuning walang-hanggan, nararapat lamang na ang kapangyarihang temporal ay ipasailalim rin sa kapangyarihang espiritwal.
Many thanks to our generous supporters on Patreon, who enable us to pay for podcast hosting. If you have not yet joined them, please do so. You can set up a one-time or recurring donation in any amount. Even $1 a month would be splendid.
There are many Catholics today who deny the necessity of promoting a Catholic political order. This denial is manifest in two strains of thought that sometimes coincide. The first is the idea that political order is amoral and pragmatic. It is primarily concerned with the material prosperity and security necessary for each person to pursue their goals. It may not legislate morality except insofar as it is clear that a given action harms another person by inhibiting their goals. The teaching of moral virtue above and beyond this is properly in the scope of ecclesiastical structures and individual families—in other words, moral formation belongs to the Church and the Family, not the State. The second idea is that political order itself is immoral and corrupt. Even the pragmatic concern for prosperity and security is tinged with the wickedness of men in power. Instead, religious institutions and private philanthropy ought to be in charge of the distribution of material goods so that the practice of charity renders the State unnecessary and frees us from the bondage of worldly political order.
The editors are joined by special guest Daniel to discuss the Resurrection of Christ. Along the way they explore what it means for Christ to be New Adam, the necessity and fittingness of the Resurrection, and the meaning of the Resurrection both as the cause of the order of human society and the principle of the life to come. A very blessed Easter Season to all our readers and listeners!
Bibliography
The Gospel according to St. Mark, chapter 16
The Gospel according to St. John, chapters 20-21
The Gospel according to St. Luke, chapter 3:23-38
The Apocalypse of St. John, chapter 21
Genesis, chapters 27-45
The Epistle of St. Paul to the Romans (all of it)
The First Epistle of St. Paul to the Corinthians, chapter 15
St. Thomas Aquinas, Summa Theologiae, IIIa qq.53-56
Many thanks to our generous supporters on Patreon, who enable us to pay for podcast hosting. If you have not yet joined them, please do so. You can set up a one-time or recurring donation in any amount. Even $1 a month would be splendid.
This essay is highly synthetic – it is an attempt to bring together many different foundational truths in philosophy and theology. More specifically, it’s an attempt to look at the foundations of the moral law so as to understand its relationship to our happiness. In this respect, it is theoretical (in the old sense of that word: “looking at how things are”). But, as is always true of foundational truths, and particularly when it comes to the moral law, it is of the utmost importance for practice, for our actions, for our “lived lives.”
Timothy Troutner recently published a thought-provoking essay in Church Life Journal, a publication of the the Institute for Church Life at the University of Notre Dame, in which he argues against Catholic Integralism. Our own Pater Edmund Waldstein responded in the same publication, defending integralism. Another response was posted by the integralist blog Abrenuntio. The responses take the opportunity to make some clarifications of the integralist position.
