Saint Thomas Aquinas

Monday, April 14, 2014

What Have The New Atheists Given Us?

Dr. Edward Feser gave a lecture recently on the new atheists. It is worth a listen!


Sunday, March 30, 2014

Tired of Liars and Slanderers of the Catholic Church like Bill Maher? Watch This Series

If you want to actually learn about the real history of the Catholic Church, I highly recommend Thomas Woods' 13 part series on the history of the Catholic Church. It is amazing how so many idiots think that Bill Maher and other buffoons are telling them the truth about the Catholic Church. For example Bill Maher has regularly told the same lie that religion has been responsible for most of the wars and violence over the centuries. He also mocks Catholics on a regular basis and accuses them of being an enemy of reason. Yet, the Catholic Church has demonstrated the highest forms of reason over the centuries than any other group. In fact, we can accurately say that the Catholic Church has built western civilization, and has given more dignity to human beings than any other group that has ever existed. What has atheism given us a group? Nothing, thats what.

I recommend that Catholics learn the history of their faith so when you run up against a parrot of Maher or Hitchens you can show them how ridiculous their statements are. Below is the first part of the series. Navigate to the right of the YouTube page to follow the rest of the series.

Sunday, March 23, 2014

Thursday, March 20, 2014

How To Recognize Modernism




At this point in time in the history of the Church, modernism is a common plague that we all face as Catholics. There are many heretics in the Church trying to destroy the faith. We have so many wolves in sheep's clothing right now lurking about the Church, that many may not even recognize the modernist error for what it is anymore. Below is an excerpt from a book of lectures called 'Modernism and Modern Thought' by Father Bampton SJ published in 1913. The quoted passage picks up after Bampton describes the proper understanding of Catholic dogma, summed up as follows, "The Church must formulate her doctrine in language clear and definite and precise, And truths so formulated are what are termed Dogmas. That is Dogmatic teaching, as Catholics understand it. Here we have clear notions upon such points as Revelation, the Church, Faith, Authority, Dogma." Then he proceeds to explain the scourge of Modernism.


Now Modernism undertakes to reconcile Catholic Christianity with modern thought. Well and good. If Modernism is to do that, the Christianity just described is what it has got to reconcile with modern thought. Let us see how Modernism sets about it.

In the first place, the Modernist begins with a philosophical assumption which those who have followed the last lecture will have no difficulty in recognising. That assumption is that all we know with intellectual knowledge is not reality, but only appearances. Phenomena we know -- the Modernist says -- but as to things, those we do not know, and cannot. That, as we saw in our last lecture, is the philosophy of Kant, pure and simple. And what follows from this, as was said then, is that we cannot know with intellectual knowledge God and the supernatural. So far the Modernist agrees with Kant.{1} But he agrees with him also in saying that we have another means of reaching God and the supernatural. Kant calls that other means the Practical Reason. The Modernist prefers to call it the Religious Sentiment, or Religious Experience.{2} And the Modernist argues in this wise: "Man, he says, feels within himself instinctively the need of the Divine. That need of the Divine excites in him a corresponding sentiment, a sentiment described by one of the Modernists as 'the ceaseless palpitation of the human soul panting for the Divine' (Buisson). That sentiment is the Religious Sentiment, and is God revealing himself to the soul of the man. Thus considered, that Religious Sentiment is Revelation. Further, the Religious Sentiment unites the soul with God, it is an 'inward recognition of God, a response of spirit to spirit.'{3} Thus considered, the Religious Sentiment is Faith."

Here, then, we have Revelation and Faith, as Modernists understand them, and observe the contrast with the Catholic notions of Revelation and Faith, as just described, In the Catholic sense, Revelation is something external, something that comes to the soul from without, from the oral teaching of Christ and the Church, and Faith is acceptance of that Revelation. In the Modernist sense, Revelation is wholly internal, a psychological experience, and Faith is the soul's response to it. To the Catholic, Revelation is statement, and Faith is belief in the statement made. To the Modernist, Revelation and Faith are experience.{4} To the Catholic, the content of Revelation, which is the object of Faith, is truth addressed to the intelligence. To the Modernist, it is truth addressed to the feelings, to the emotional faculty. That brings religion perilously near to Matthew Arnold's definition of religion: "Morality touched with emotion."

Again -- the Modernist proceeds -- God thus apprehended by the religious sentiment, is indwelling, immanent in the soul, and this doctrine of God indwelling in the soul and apprehended as revealing Himself to the soul, not by means of any external teaching, but through the soul's inward experience, is the Modernist doctrine of Vital Immanence.{5} Here we recognise Kant's influence again. It is true that theories of immanence are older than Kant. In one form or another they are as old as philosophy itself, as old as the Stoics, at least. And there is a theory of immanence which is true.{6} But Kant's was a false theory of immanence, and the Vital Immanence of the Modernists is derived from that.{7}


We have seen what the Modernist understands by Revelation and Faith. They depend upon Vital Immanence, and are reducible to Religious Experience. Now it is natural that a man should wish to give some account to himself of his religious experience, that he should wish to interpret it to himself, to translate his religious experience into words. And for this purpose his reason begins to work upon his religious sentiment. So the Modernist is able to say that his religion is not a mere matter of sentiment, but of reason as well. The Modernist then brings his reason to bear upon the religious sentiment, and tries to express in language his religious experience. He admits he can do so only in language very vague and indefinite, 'in terms quite inadequate to express his inner experience, in terms in fact little better than symbols of the religious experience within him, symbols that shift and change and need to be modified as his religious experience undergoes modification. These vague and variable statements are what Modernists call Dogma. They are "tentative and provisional formulas."{8}

Contrast this Dogma of the Modernists with Dogma as understood by the Catholic. To the Catholic, Dogma is something fixed, precise, something stable and immutable; to the Modernist, Dogma is "a tentative and provisional formula." But -- the Modernist continues -- to the man who believes, it is natural to wish not only to explain his faith to himself, but also to communicate it to others. The Modernist does so by means of the dogmas just described. These dogmas are the outcome of the religious experience of his individual conscience. By communicating these dogmas, he associates his individual conscience with the consciences of others, and this association of individual consciences forms the Collective Conscience. Here we have all the materials ready for the formation of a Church. For people who share in this Collective Conscience are bound together by a spiritual bond of union. It is natural for people so united in thought to form themselves into a society, and that society is the Church, as Modernists understand it,{9} and a Church, with Church authority, for the authority of that Church is the authority of the collective over the individual conscience. That is what Modernists understand by the Church and Church authority. Contrast that with the Catholic conception of the same. The Catholic says the Church was established by Christ. The Modernist says the Church is the product of the Collective Conscience. It is true he would add that this Collective Conscience was inspired by "the spirit of Christ living and developing in the life of the faithful collectively."{10} Very well; let us put it that way. The Catholic says the Church is established by Christ directly. The Modernist says it is established by Christ indirectly at most, for it is established by the Collective Conscience inspired by Christ, or by "faith in Christ."{11} Again, the Catholic says Church authority is centred in the divinely appointed vicar of Christ, Peter and Peter's successors. The Modernist says it is centred in the Collective Conscience. Modernism does not hesitate to say "the entire Christian people is the true and immediate vicar of Christ."{12} So the Church, it seems, is not hierarchical, the Church is democratic; democratic in its origin for it is a product of the Collective Conscience, democratic in its constitution, for its authority is that of the Collective Conscience over the individual.{13}

 
And thus Modernism has reached its goal. It set out to reconcile Catholicity with the spirit of the age, and it has done so with a vengeance. Democracy is the spirit of the age, and the Modernist has succeeded in reconciling the Church with democracy by proving to his own satisfaction that the Church is democratic in its origin, and democratic in its constitution. Modernism set out to reconcile Catholicity with modern thought, and it has done so after a fashion by interpreting Christianity in terms of Kant. It has adopted Kant's theory of knowledge, that we can know phenomena only. It has adopted Kant's theory of religion, that we cannot apprehend God intellectually, but only by some other method, whether you call it Practical Reason or Religious Experience matters little. And by such means it has succeeded in reconciling Catholicity with modern thought, but at what a cost! At the cost of identifying Catholicity with an unsound system of philosophy; at the cost of revolutionising the very notions of things so fundamental to Christianity as Revelation, Faith, the Church, Church Authority, Dogma; at the cost of turning Christianity topsy-turvy. Modernism is "another gospel which is not another." It is the Gospel according to Kant.

Sunday, March 16, 2014

Archbishop Sample: A Bishop Being a Bishop!

This is a great sermon by Archbishop sample on the Latin Mass. It is refreshing to see a bishop proclaim the true meaning of the Mass and acting like a bishop.

Thursday, March 13, 2014

When Will We See the Pope Act Like the Pope Again?

Will we ever see this again?

Tuesday, March 11, 2014

Dominican Books For Your E-Reader!

I ran across two free books you may be interested in downloading from the Internet Archive. If you are drawn to the Dominican Spirituality as I am, these two books are a must have! Enjoy.



1. The Spirit of the Dominican Order: Illustrated In The Lives of Its Saints

2. The Dominican Manual

Monday, March 10, 2014

Great Talk Given by Michael Davies on the Mass

Most Catholics today are largely unaware of the history of the Mass. This video by Michael Davies should be required viewing by all those attending RCIA classes and those teaching any history of the Holy Sacrifice of the Mass.



Wednesday, March 5, 2014

St John Vianney: Love the world or love God!

Which will you choose?


If people would do for god what they do for the world, my dear people, what a great number of Christians would go to Heaven! But if you, dear children, had to pass three or four hours praying in a church, as you pass them at a dance or in a cabaret, how heavily the time would press upon you! If you had to go to a great many different places in order to hear a sermon, as you go for your pastimes or to satisfy your avarice and greed, what pretexts there would be, and how many detours would be taken to avoid going at all. But nothing is too much trouble when done for the world. What is more, people are not afraid of losing either God or their souls or Heaven. With what good reason did Jesus Christ, my dear people, say that the children of this world are more zealous in serving their master, the world, than the children of light are in serving theirs, who is God. To our shame, we must admit that people fear neither expense, nor even going into debt, when it is a matter of satisfying their pleasures, but if some poor person asks them for help, they have nothing at all. This is true of so many: they have everything for the world and nothing at all for God because to them, the world is everything and God is nothing. (Excerpt from the sermons of the Cure of Ars) 

Tuesday, March 4, 2014

Saint Francis De Sales on the Beginning of Lent and Fasting

--> With the start of Lent I thought this would be good to post.
A sermon by Saint Franics De Sales on Ash Wednesday. Enjoy!


(Sermon for Ash Wednesday, February 9, 1622)

These first four days of the holy season of Lent serve as a preface to indicate the preparation that we ought to make in order to spend Lent well and to dispose ourselves to fast well. That is why I thought of speaking to you, m this exhortation, of the conditions which render fasting good and meritorious. I will speak as briefly and as familiarly as possible, not only today but in the discourses that I will address to you every Thursday during this Lent. All will be as simple and proper for your hearts as I can make them.

To treat of fasting and of what is required to fast well, we must, at the start, understand that of itself fasting is not a virtue. The good and the bad, as well as Christians and pagans, observe it. The ancient philosophers observed it and recommended it. They were not virtuous for that reason, nor did they practice virtue in fasting. Oh, no, fasting is a virtue only when it is accompanied by conditions which render it pleasing to God. Thus it happens that it profits some and not others, because it is not undertaken by all in the same manner.

Monday, March 3, 2014

Latin Mass Again Under Attack: Bishop Olson of Ft Worth Bans Latin Mass at Fisher More College

The new Bishop of Ft. Worth has banned Fisher More college from having the Latin Mass. Despite the clear declaration of Pope Benedict's Summorum Pontificum and its accompanying instruction document Universae Ecclesiae, the bishop without explanation has condemned the saying of the Latin Mass at the college. Hopefully the college will be challenging this very soon. See Rorate Caeli for the full story. Below is the bishop's letter, and a response from the Canon Law Centre after being asked for an opinion.



Father James Gillis on Atheism

I always enjoy reading the articles of Father James M. Gillis. This article is from the Catholic World 1934, and the article addresses the absurdity of atheism. For more information on his life click here.


Once more we fall back on the never-failing common sense of Thomas Aquinas: “Whatever lacks intelligence cannot move to an end unless it be directed by some Being endowed with intelligence.” The perennial philosophy is perennial because it is the philosophy of all normal, sensible persons. And no normal, sensible person believes that the flora and fauna, to say nothing of the humana, of Britain in 1869 came out of a fiery cloud of incalculable eons ago, without a superintending intelligence. Only in atheism does the spring rise higher than the source, the effect exist without the cause, life come from a stone, blood from a turnip, a silk purse from a sow's ear, a Beethoven symphony or a Bach fugue from a kitten's walking across the keys. (Fr. James Gillis)