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Link to nobility.org.
Sunday, August 28, 2011
Quaeritur: How do Deduction and Induction Relate to A posteriori and A priori Reasoning
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Respondeo: You probably mean "a priori" and "a posteriori." The answer is: not necessarily. A priori and a posteriori can be used in different senses.
One sense is: prior to experience and posterior to experience. For example, prior to experience (or a priori), I know that all the bachellors that you are friends with are unmarried. I don't need to meet them and interview them to know they are unmarried. But I can only know a posteriori (after meeting them), that such and such a bachellor, who is your friend, is six feet tall or has a Canadian accent, or whatever. This is the most common meaning assigned to this word pair among today's scholars because it is the sense in which Kant used the word pair. In this sense, induction is always a posteriori (because it necessarily proceeds from particulars, which are known through experience), whereas deduction can be a priori, but is not always.
But there is a second sense of a priori and a posteriori which is applicable to deduction: deduction a priori or "from the prior" (i.e., from the cause), or deduction a posteriori "from the posterior" (i.e., from the effect)--more technical terms for this distinction are: propter quid demonstration vs. quia demonstration. For example, suppose they say that the International Space Station will be visible tonight where you live. They say it will look the size of your average star, and its angular distance will be much faster than that of a star (but much slower than a shooting star), such that it will take about a minute to cross the night sky. But you wonder whether it will twinkle like the stars or not. You reason in the following way: any heavenly body that is relatively near, compared to the stars, does not twinkle, because what causes a heavenly body to twinkle is its enormous distance from Earth (the light from objects that are far is more susceptible to being altered by the Earth's atmosphere, which causes the twinkling). So you conclude that the Space Station will not twinkle, because it is relatively near, compared to the stars. In essence, your reasoning proceeds from a premise that has to do with the cause (being near), to a conclusion that relates to the effect (not twinkling). This is deductive a priori reasoning, or a propter quid demonstration.
But, alternately, suppose that you are looking at a heavenly object at night, and you notice it does not twinkle. You reason that it must be relatively near to Earth (like a planet), because it does not twinkle. Your reasoning proceeds from a premise that has to do with the effect (not twinkling) to a conclusion that relates to the cause (being near). This is deductive a posteriori reasoning, or a quia demonstration. This is the sense in which many Thomists and translators of St. Thomas use the terms a priori and a posteriori. I prefer simply to use the Latin: quia and propter quid demonstrations. Aristotle (and Aquinas in his Commentary) go into detail concerning these two kinds of demonstration in the Posterior Analytics.
Saturday, August 27, 2011
Friday, August 26, 2011
Wednesday, August 24, 2011
Coming Soon: Bucketloads of New Doctors of the Church?
The Candidates:
- Saint John of Avila
- Saint Louis-Marie Grignion de Montfort
- Saint Bernardine of Siena
- Saint Thomas of Villanova
- Saint Ignatius of Loyola
- Saint John Bosco
- Saints Cyril and Methodius
- Saint Margaret Mary Alacoque
- Saint Bridget of Sweden
- Saint John of Avila
- Saint Louis-Marie Grignion de Montfort
- Saint Bernardine of Siena
- Saint Thomas of Villanova
- Saint Ignatius of Loyola
- Saint John Bosco
- Saints Cyril and Methodius
- Saint Margaret Mary Alacoque
- Saint Bridget of Sweden
- Saint Gertrude of Helfta
- Saint Vincent de Paul
- Saint Vincent de Paul
- Saint Hildegard of Bingen
- Saint Veronica Giuliani
- Saint Gregory of Narek
- Saint Lorenzo Giustiniani
- Saint Antonino of Florence
- Blessed Julian of Norwich
Link to "Aliens in This World: Coming Soon: Bucketloads of New Doctors of the Church?"- Saint Veronica Giuliani
- Saint Gregory of Narek
- Saint Lorenzo Giustiniani
- Saint Antonino of Florence
- Blessed Julian of Norwich
Link to the Chiesa article, which includes a list of seventeen candidates.
Monday, August 22, 2011
Sunday, August 21, 2011
Aquinas and ‘the Arabs’ Conference, Universidad Panamericana, Mexico City, October 13-15
Don Paco will be among the presenters:
Francisco J. Romero Carrasquillo (Universidad Panamericana, Guadalajara), “The Reception of Averroes’s Abstractionist Theory of Intentionality in the Latin West.” Abstract: Recent scholarship has paid renewed attention to the medieval problem of intentionality and the internal senses, especially within the texts of Aquinas and Avicenna. Yet less attention has been paid to the influence of Averroes and St. Albert the Great in the process of transmission between Avicenna and Aquinas. This paper aims to fill that lacuna by focusing on Averroes’ abstractionist contribution to the debate and especially on St. Albert’s pivotal role in its reception in the Latin West. The essay is divided into three parts. Part One briefly reviews the polemic among the Arabs. On the one hand, Avicenna—as is well documented—posited principles of interior sense perception that result in a total of five interior senses, which are distinct on the basis of their objects: the common sense and the retentive imagination have ‘images’ as their objects, the estimative and memorative faculties have ‘intentions’ as their objects, and the compositive imagination has the role of joining images and intentions. On the other hand, Averroes rejected Avicenna’s principles, reduced the number of interior senses to four, and assigned to each the role of abstracting an ‘intention’ from an ‘image’. Part Two breaks new ground by examining St. Albert’s reception and assimilation of the two divergent Arabic theories, which result in a clever amalgam between Avicenna’s overall principles and framework and Averroes’ abstractionist account. Part Three closes the paper by taking a fresh look at Aquinas in light of the debate among his predecessors.
Link to: Aquinas and ‘the Arabs’* 
Alcuin Reid Reviews Fr. Cekada's Work of Human Hands
Maybe old news to you, but news to me...
General Knowledge: The New Liturgy Was Composed by Protestants
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| Paul VI posing with six Protestant theologians who were part of the commission encharged with writing the New Mass. |
Links to: RORATE CÆLI: "New liturgy composed by Protestants."
Saturday, August 20, 2011
Dare We Hope... St. John Chrysostom Replies to Von Balthasar (Tonight's 2nd Nocturn)
From Matins of the 10th Sunday after Pentecost, 2nd Nocturn (Lessons V-VI):
Online Source: www.breviary.net
Let us be constantly mindful of that right awful judgment-seat ; the river of fire ; the chains that can never be unlocked ; the darkness that cannot be pierced ; the sound of teeth gnashing ; the deadly worm. But thou sayest : God is merciful. Are then all these things but idle words? Is there no punishment for the rich man which gave no heed to Lazarus? Doth the bridegroom open to the foolish virgins the door of the marriage chamber? They that have denied to Christ the necessaries of life, are they not to depart from him into everlasting fire, prepared for the devil and his angels? The man that cometh in to the marriage-supper, not having a wedding garment, shall he, or shall he not, be bound hand and foot, and taken away, and cast into outer darkness? The servant that hath no compassion on his fellow-servant, which oweth him an hundred pence, shall he, or shall he not, be delivered to the tormentors? It is said, concerning such as commit adultery, that their worm dieth not, and their fire is not quenched? Is that not true? Think ye that these are perhaps only threats on God's part? Do ye answer, No doubt? How darest thou say such a thing out loud, and proffer a judgment which is nothing but thine own imagination? For in good sooth, I can prove to thee, from the things which God hath done, that thou art wrong. If thou wilt not believe on account on things to come, at least believe on account of things past. Of them at least it cannot be said that they are nought but threats and mere words, for they have happened, and have actually been realized in fact. Who was he which brought in a great flood, until the whole land was standing water, and our whole race perished, save eight persons? Who was he which rained Sodom brimstone and fire out of heaven? Who was he which overthrew all the host of Egypt in the Red Sea? Who was he which sent out a fire and consumed them that were of the faction of Abiram? Who was he which sent a pestilence upon Israel, because David had sinned, so that from the morning even to the time appointed, there died of the people seventy thousand men? Was it not God, and none other, which brought upon them all these things, and more also?
St. John of Avila to be Proclaimed Doctor, Pope Benedict Announces
Dear Brothers and Sisters,
With great joy, here in this Cathedral Church of Santa María La Real de la Almudena, I announce to the People of God that, having acceded to the desire expressed by Cardinal Antonio María Rouco Varela, Archbishop of Madrid and President of the Bishops’ Conference of Spain, together with the members of the Spanish episcopate and other Archbishops and Bishops from throughout the world, as well as many of the lay faithful, I will shortly declare Saint John of Avila a Doctor of the universal Church.
In making this announcement here, I would hope that the word and the example of this outstanding pastor will enlighten all priests and those who look forward to the day of their priestly ordination.
I invite everyone to look to Saint John of Avila and I commend to his intercession the Bishops of Spain and those of the whole world, as well as all priests and seminarians. As they persevere in the same faith which he taught, may they model their hearts on that of Jesus Christ the good Shepherd, to whom be glory and honour for ever. Amen.
Meet the Doctors: St. Bernard of Clairvaux
From Matins of the Feast of St Bernard of Clairvaux, Confessor and DoctorOnline source: www.breviary.net
Absolutio: Ipsíus píetas et misericórdia nos ádjuvet, qui cum Patre et Spíritu Sancto vivit et regnat in sæcula sæculórum.R. Amen. | Absolution: May his loving-kindness and mercy assist us. Who, with the Father, and the Holy Ghost, liveth and reigneth, for ever and ever. R. Amen. |
V. Jube domne, (Dómine) benedícere. | V. Vouchsafe, Reverend Father (O Lord), thy blessing. |
Benedíctio 4: Deus Pater omnípotens sit nobis propítius et clemens. R. Amen. | Benediction 4: May God the Father Almighty shew us his mercy and pity. R. Amen. |
| Lesson iv | |
 St. Robert of Molesmes welcomes St. Bernard of Clairvaux into the Cistercian Order | |
Bernárdus, Fontánis in Burgúndia honésto loco natus, adoléscens propter egrégiam formam veheménter sollicitátus a muliéribus, numquam de senténtia coléndæ castitátis dimovéri pótuit. Quas diáboli tentatiónes ut effúgeret, duos et vigínti annos natus, monastérium Cisterciénse, unde hic ordo incépit et quod tum sanctitáte florébat, íngredi constítuit. Quo Bernárdi consílio cógnito, fratres summópere conáti sunt eum a propósito deterrére. In quo ipse eloquéntior ac felícior fuit ; nam sic eos aliósque multos in suam perdúxit senténtiam, ut cum eo trigínta júvenes eámdem religiónem suscéperint. Mónachus, jejúnio ita déditus erat, ut quóties suméndus esset cibus, tóties torméntum subíre viderétur. In vigíliis étiam et oratiónibus mirífice se exercébat ; et, christiánam paupertátem colens, quasi cæléstem vitam agébat in terris, ab omni caducárum rerum cura et cupiditate aliénam. | Bernard was born at a decent place in Burgundy called Fontaines. On account of extraodinary good looks, he was as a boy very much sought after by women, but he could never be turned aside from his resolution to keep chaste. To fly from these temptations of the devil, he determined at two-and-twenty years of age to enter the monastery of Citeaux, whence the Cistercian Order took its rise. When this resolution of Bernard's became known, his brothers did all their diligence to change his purpose, but he only became the more eloquent and happy about it. Them and others he so brought over to his mind, that thirty young men entered the same Order along with him. As a monk he was so given to fasting, that as often as he had to eat, so often he seemed to be in pain. He exercised himself wonderfully in watching and prayer, and was a great lover of Christian poverty. Thus he led on earth an heavenly life, purged of all care and desire for transitory things. |
V. Tu autem, Dómine, miserére nobis. R. Deo grátias. | V. But thou, O Lord, have mercy upon us. R. Thanks be to God. |
 The Abbey of Citeaux | |
R. Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum : * Et dedit illi claritátemætérnam.V. Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei. R. Et dedit illi claritátemætérnam. | R. The Lord multiplied the fruit of his labours and defended him from his enemies, and kept him safe from those that lay in wait. *And gave him perpetual glory. V. The Lord guided the righteous in right paths, and shewed him the kingdom of God. R. And gave him perpetual glory. |
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V. Jube domne, (Dómine) benedícere. | V. Vouchsafe, Reverend Father (O Lord), thy blessing. |
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ.R. Amen. | Benediction 5: May Christ bestow upon us the joys of life eternal. R. Amen. |
| Lesson v | |
 The Abbey of Clairvaux, where St. Bernard was made Abbot in 1115 | |
Elucébat in eo humilitas, misericórdia, benígnitas. Contemplatióni autem sic addíctus erat, ut vix sénsibus, nisi ad offície pietátis, uterétur : in quibus tamen prudéntiæ laude excellébat. Quo in stúdio occupátus, Genuénsem ac Mediolanénsem aliósque episcopátus oblátos recusávit, proféssus se tanti offícii múnere indígnum esse. Abbas factus Claravallénsis, multis in locis ædificávit monastéria, in quibus præclára Bernárdi institútio ac disciplína diu víguit. Romæ sanctórum Vincéntii et Anastásii monastério, ab Innocéntio secúndo Papa restitúto, præfécit abbátem illum, qui póstea Eugénius tértius summus Póntifex fuit ; ad quem étiam librum misit de Consideratióne. | He was a burning and shining light of lowliness, mercifulness, and kindness. His concentration of thought was such, that he hardly used his senses except to do good works, in which latter he acted with admirable wisdom. Thus occupied, he refused the Bishopricks of Genoa, Milan, and others, which were offered to him, declaring that he was unworthy of so high a sphere of duty. Being made Abbot of Clairvaux he built monasteries in many places, wherein the excellent rules and disciplines of Bernard long flourished. When Pope Innocent II restored the monastery of St. Vincent and St. Anastasius at Rome, Bernard set over it the Abbot who was afterwards the Supreme Pontiff Eugene III, and who is also the same to whom he addressed his book upon Consideration. |
V. Tu autem, Dómine, miserére nobis. R. Deo grátias. | V. But thou, O Lord, have mercy upon us. R. Thanks be to God. |
 The Church of Ss. Vincent and Anastasius, by the Trevi Fountain, Rome | |
R. Amávit eum Dóminus, et ornávit eum : stolam glóriæ índuit eum, * Et ad portas paradísi coronávit eum.V. Induit eum Dóminus lorícam fídei, et ornávit eum. R. Et ad portas paradísi coronávit eum. | R. The Lord loved him and adorned him; he clothed him with a robe of glory : * And crowned him at the gates of Paradise.V. The Lord hath put on him the breast-plate of faith, and hath adorned him. R. And crowned him at the gates of Paradise. |
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V. Jube domne, (Dómine) benedícere. | V. Vouchsafe, Reverend Father (O Lord), thy blessing. |
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R. Amen. | Benediction 6: May God enkindle in our hearts the fire of his holy love. R. Amen. |
| Lesson vi | |
 Saint Bernard preaching the Second Crusade beforeKing Louis VII at Vézelay in Burgundy, March 31, 1146 | |
Multa prætérea scripsit, in quibus appáret eum doctrína pótius divínitus trádita quam labóre comparáta instrúctum fuísse. In summa virtútum laude exorátus a máximis princípibus de eórum componéndis controvérsiis et de ecclesiásticis rebus constituéndis, sæpius in Itáliam venit. Innocéntium item secúndum Pontíficem máximum in confutándo schísmate Petri Leónis, cum apud imperatórem et Henrícum Angliæ regem, tum in concílio Pisis coácto, egrégie adjúvit. Dénique, tres et sexagínta annos natus, obdormívit in Dómino, ac, miráculis illústris, ab Alexándro tértio Papa inter Sanctos relátus est. Pius vero octávus Póntifex máximus, ex sacrórum Rítuum Congregatiónis consílio, sanctum Bernárdum universális Ecclésiæ Doctórem declarávit et confirmávit, nec non Missam et Offícium de Doctóribus ab ómnibus recitári jussit, atque indulgéntias plenárias quotánnis in perpétuum órdinis Cisterciénsium ecclésias visitántibus die hujus Sancti festo concéssit. | He was the author of many writings, in which it is manifest that his teaching was rather given him of God, than gained by hard work. In consequence of his high reputation for excellence, he was called by the most exalted Princes to act as arbiter of their disputes, and for this end, and to settle affairs of the Church, he often went to Italy. He was an eminent helper to Pope Innocent II, in putting down the schism of Peter Leoni, and worked to this end, both at the Courts of the Emperor and of Henry, King of England, and in the Council of Pisa. He fell asleep in the Lord in the sixty-third year of his age. He was famous for miracles, and Pope Alexander III numbered him among the Saints. Pope Pius VIII, acting on the advice of the Congregation of Sacred Rites, declared and confirmed St. Bernard a Doctor of the Universal Church. He also commanded that all should use the Mass and Office for him as for a Doctor, and granted perpetual yearly plenary indulgences to all who should visit Churches of the Cistercian Order upon the Feastday of this Saint. |
V. Tu autem, Dómine, miserére nobis. R. Deo grátias. | V. But thou, O Lord, have mercy upon us. R. Thanks be to God. |
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R. Iste homo perfécit ómnia quæ locútus est ei Deus, et dixit ad eum : Ingrédere in réquiem meam : * Quia te vidi justum coram me ex ómnibus géntibus. V. Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R. Quia te vidi justum coram me ex ómnibus géntibus. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Quia te vidi justum coram me ex ómnibus géntibus. | R. This is he which did according to all that God commanded him ; and God said unto him : Enter thou into my rest : * For thee have I seen righteous before me among all people.V. This is he which despised his life in this world, and is come unto an everlasting kingdom. R. For thee have I seen righteous before me among all people.V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. For thee have I seen righteous before me among all people. |
Friday, August 19, 2011
Awe-inspiring Quotes from St. John Eudes
On his Feast Day in the Traditional Calendar, Aug. 19, 2011.
Wednesday, August 17, 2011
Bonnetty's Traditionalism and the Supposed Rationalism of St. Thomas
Note the Church's statement of approval regarding the scholastic method.
Tuesday, August 16, 2011
The Catholic Publishing Industry: An Endangered Species
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| St. Francis de Sales, Patron of the Catholic Press, pray for us! |
Link to article on New Oxford Review: Is Your Job on the Endangered-Species List?.
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