My paper, "The Distributist Paradigm as Shown through Some Objections" was just published in the American Catholic Philosophical Quarterly.
https://t.co/6rpJ8MjvMS
AM was not opposed to GB curricula per se, but only those that fail to recognize the competing and even contradictory philosophical traditions within the GB. For AM, a good education would necessarily include the GB, but would also not itself attempt to take a view from nowhere.
Alasdair MacIntyre's critique of Great Books: "Proponents of this type of Great Books curriculum often defend it as a way of restoring to us and to our students what they speak of as *our* cultural tradition; but we are in fact inheritors... of rival and incompatible traditions."
@rondeldon@CossmanTodd@Acolyte83349490@LizzieMarbach The faith that is instrumental in justification is living, not dead faith. What makes it living faith is that it is informed by infused agape. That's St. Clement's position, and the best explanation of every relevant passage of Scripture, as I show here:
https://t.co/5J3vloguYu
@JLLiedl Beyond the mandate for theology (Canons 811-12), bishops can fulfill the duty stated in 810§2 only by having their own appointed reps regularly on campus observing classes, examining syllabi, noting campus events, etc. That's not a violation of autonomy; that's accountability.
@ErickYbarra3 So please explain your claim "Catholic annulments are worse. The Protestants are at least honest with what they are doing." Because perhaps I'm misunderstanding you. It sounds like you are claiming that in a non-trivial percentage of cases, tribunals are being dishonest.
@ErickYbarra3 Does this book provide evidence showing that tribunals are dishonestly judging annulment petitions in some significant percentage of cases?
@ErickYbarra3 Information submitted to tribunals is confidential, so how do you have access to this information at anything beyond the anecdotal level, that is, in order to justify your claim that tribunals are not honest with what they are doing?
@ErickYbarra3 There are goods higher than freedom. Publicly accusing someone, without being willing to provide evidence justifying the accusation, is problematic both at the level of our obligations to virtuous discourse, and to our neighbor and our neighbor's reputation.
@CredoMagazine@MattMBarrett@TASeminary It just seems very odd and unjustified to think that the Creator-creator distinction somehow refutes or disallows, say, Aristotle's ten categories of being, i.e. ontological categories.
@CredoMagazine@MattMBarrett@TASeminary Also, regarding the claim that there can't be an ontological change at ordination because "there are really only two ontological categories: God and man" (48'), why can't a power be an ontological category other than God and man?
I'm grateful to @DouthatNYT for inviting me on his podcast to discuss the fate of the liberal arts and humanities in the age of AI. I hope that all those who follow higher ed and care about the liberal arts will listen.
https://t.co/xy4l8LTxs8 https://t.co/xy4l8LTxs8
"If we are speaking about the place and justification for philosophy, then we are speaking about the place & justification of the University and for Bildung in the genuine sense--the sense in which it differs from and transcends all mere career training."
Josef Pieper
@ProtPhilosopher@Almost_Sly_Bry@ShamelessPopery Christopher, the problem with your AIT argument is that neither sola scriptura nor the Protestant conception of perspicuity are entailed by the divine attributes. Your AIT argument assumes (but does not show) that this is the only way God can give us an inspired text.
@IFFFMEISTER This quotation from St. Hilary does not support Luther's conception of faith alone, because St. Hilary is speaking of living faith, i.e. fides caritate formata, not confidence in divine mercy or faith apart from divinely infused charity.
https://t.co/ctOuFTLKxi