The Grammar of Faith: Credere Deum, Credere Deo, Credere in Deum

The Grammar of Faith: Credere Deum, Credere Deo, Credere in Deum

From St. Thomas Aquinas, Summa theologiae II-II.2.2c:

The act of any power or habit depends on the relation of that power or habit to its object. Now the object of faith can be considered in three ways. For, since "to believe" is an act of the intellect, in so far as the will moves it to assent, as stated above (1, ad 3), the object of faith can be considered either on the part of the intellect, or on the part of the will that moves the intellect.

If it be considered (A) on the part of the intellect, then two things can be observed in the object of faith, as stated above (ST II-II.1.1). 

One of these (1) is the material object of faith, and in this way an act of faith is "to believe in a God" (credere Deum); because, as stated above (ST II-II.1.1) nothing is proposed to our belief, except in as much as it is referred to God. 

The other (2) is the formal aspect of the object, for it is the medium on account of which we assent to such and such a point of faith; and thus an act of faith is "to believe God" (credere Deo), since, as stated above (ST II-II.1.1) the formal object of faith is the First Truth, to Which man gives his adhesion, so as to assent to Its sake to whatever he believes. 

Thirdly, if the object of faith be considered (B) insofar as the intellect is moved by the will, an act of faith is "to believe in God" (credere in Deum). For the First Truth is referred to the will, through having the aspect of an end.

Respondeo dicendum quod actus cuiuslibet potentiae vel habitus accipitur secundum ordinem potentiae vel habitus ad suum obiectum. Obiectum autem fidei potest tripliciter considerari. Cum enim credere ad intellectum pertineat prout est a voluntate motus ad assentiendum, ut dictum est, potest obiectum fidei accipi vel ex parte ipsius intellectus, vel ex parte voluntatis intellectum moventis. Si quidem ex parte intellectus, sic in obiecto fidei duo possunt considerari, sicut supra dictum est. Quorum unum est materiale obiectum fidei. Et sic ponitur actus fidei credere Deum, quia, sicut supra dictum est, nihil proponitur nobis ad credendum nisi secundum quod ad Deum pertinet. Aliud autem est formalis ratio obiecti, quod est sicut medium propter quod tali credibili assentitur. Et sic ponitur actus fidei credere Deo, quia, sicut supra dictum est, formale obiectum fidei est veritas prima, cui inhaeret homo ut propter eam creditis assentiat. Si vero consideretur tertio modo obiectum fidei, secundum quod intellectus est motus a voluntate, sic ponitur actus fidei credere in Deum, veritas enim prima ad voluntatem refertur secundum quod habet rationem finis.

Cf.  Garrigou-Lagrange, OP - The Theological Virtues: Volume I: On Faith ; A Commentary on St. Thomas' Theolocical Summa (link to Amazon.com). 

642st Anniv. of the Translation of St. Thomas' Relics

642st Anniv. of the Translation of St. Thomas' Relics

To the Église des Jacobins, Toulouse, France, in the year 1369.

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Text from Placid Conway, OP - St. Thomas Aquinas

Online Source: University of Notre Dame's "The Jacques Maritain Center"

CHAPTER X: TRANSLATIONS OF HIS RELICS.

FROM the day of his departure, petitions were addressed to the Holy See for the privilege of possessing his incorrupt body: the King of Sicily and the Counts of Aquino and San Severino did so by title of kinship, the Universities of Paris and Naples by reason of his services rendered in life, and his own Order by right of sonship. The Cistercians of Fossa Nuova, however, kept their treasure for close upon a century; since their church had become a sanctuary renowned for miracles, they refused to part with what Providence had sent them.

In October, 1274, Abbot James and two monks secretly removed the body to St. Stephen's Chapel in the cloister, for which the saint rebuked them in a dream: incautiously they opened the coffin, whereupon a marvellous perfume exhaled which penetrated the cells and church, and the deceit practised was exposed. All saw him as if but reposing in sleep: as they carried him back to the church a marvellous light shone around. Abbot Peter translated the body to a befitting tomb in the choir in 1279, situated on the Gospel side of the high altar. The right hand, still perfectly intact and giving forth a delightful odour, was cut off in 1284 and bestowed on his sister the Countess of San Severino, who placed it in a silver reliquary: her son, Thomas, afterwards gave it to the Dominicans of Salerno.

Early in the year 1304, in consequence of a report that Pope Benedict XI meant to restore the remains to the Friars Preachers, the Cistercians amputated the head and placed it in a tabernacle behind the choir; the body, still exhaling the same fragrance, they deposited in a massive chest for secret concealment. It was privately conveyed to the Chapel of the Count of Fondi, another kinsman of the holy Doctor. The Lord of Piperno, who was at feud with him, resolved on carrying off the treasure, so as to extort a heavy ransom. Philip, King of Sicily, now sent an embassy of bishops and nobles, together with a great donation of gold, in order to secure the holy remains, alleging his claim of descent from the Aquinos: but the Count of Fondi would not deliver them up. Years went past, until St. Thomas admonished the Count that his relics were not in their proper place. His mother, who had been healed at his intercession, was praying with the Bishop of Fondi before the great chest, when both beheld him emerge as a living man, and after walking for a short time in silence, laid himself down again to rest. In consequence of this, the Count resigned the body to the Dominicans of Fondi, who placed it in their church. Here, for the second time, St. Thomas came forth visibly before Father Raymund. The Cistercians addressed a complaint to Pope Urban V, who ordered an investigation to be made as to the respective claims of the two Orders; the rights of the Friars Preachers were warmly urged by the Queen of Sicily, the Count of Aquino, and the Dominican Cardinals. The Father General, Elias of Toulouse, then went direct to the Pope. "You come at the right time," said Urban; "it is you who stole the body of St. Thomas." "Holy Father," answered Elias, "he is our brother and our flesh."

"And where then have you ordered it to be deposited?" pursued the Pontiff. "Nowhere, Most Holy Father: that shall be as you decide." Nothing was then decided; within a few days the Court moved to Montefiascone, at Whitsuntide, whither Father Elias followed on Corpus Christi Day. "Holy Father," said he, "to-day's solemnity reminds me that St. Thomas composed the Office of the Blessed Sacrament by order of Pope Urban. Since you bear the same name, I beseech you to grant to the Saint the honour he deserves, and that his body shall rest among his brethren, who will reverence him more than any others." Raising his voice, the Pope gave solemn sentence. "By the authority of our Lord Jesus Christ, of the blessed Apostles Peter and Paul, and our own, I give and grant to you, the Master General, and to the Order of Friars Preachers, the body of St. Thomas Aquinas, a religious of this Order, to be placed at Toulouse, or Paris, as shall be decided by the General Chapter or the Master General. In the name of the Father, and of the Son, and of the Holy Ghost." All present then answered "Amen!" Next day the Pope fixed upon Toulouse, as being the cradle of the order. Learning that the head was still at Fossa Nuova, he continued: "And I also give you St. Thomas's head, that it may be translated with the body".

On 4 August, 1368, the head and body were laid in the papal chapel at Montefiascone, and solemnly delivered over to the Master General's keeping. The relics reposed for a month with the Dominican Sisters at Prouille, and many were the miracles wrought on the way. On 28 January, 1369, they were solemnly conveyed to the Dominican Church in Toulouse by Louis Duke of Anjou, many prelates, and a concourse of 150,000 persons. The festival of his Translation became a day of precept for the diocese. His right arm was bestowed on Paris University, and was placed by King Charles in the Dominican Church, in St. Thomas's Chapel; at the Great Revolution it was conveyed to Rome, and now rests in the Minerva Church. The chief bone of his left arm was given to his brethren in Naples, who transferred it to the Cathedral in 1603.

In 1628 a magnificent shrine, with altars at the four sides, was erected in Toulouse. At the Great Revolution it was thrown down, and the remains, draped with the Republican flag, conveyed for safety by the Constitutional clergy to an obscure corner in St. Sernin's crypt. They were exposed for veneration in 1805; the sacred head was enclosed in a new reliquary in the year 1852. On 24 July, 1878, the Archbishop of Toulouse, Monseigneur Desprez, after judicial verification of the relics enclosed them in a superb sarcophagus of gold and silver.

The First Way in Syllogistic Form

The First Way in Syllogistic Form

I. The Text (ST I.2.3c):

"The first and more manifest way is the argument from motion.  It is certain, and evident to our senses, that in the world some things are in motion.  Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God."

II. The Argument in Syllogistic Format:

P1-A: Some things are in motion (m).

P2-A: If some things are in motion (m), then they are put in motion by another (a).

C-A: Therefore, they are put in motion by another (a).

[P1-B: If they are put in motion by another (a), then either this goes on to infinity (i) or it is necessary to arrive at a first mover, put in motion by no other (f).]

P2-B: They are put in motion by another (a).

C-B: Therefore, either this goes on to infinity (i) or it is necessary to arrive at a first mover, put in motion by no other (f)

P1-C: Either this goes on to infinity (i) or it is necessary to arrive at a first mover, put in motion by no other (f)

P2-C: But this cannot go on to infinity (~ i).

C-C: Therefore it is necessary to arrive at a first mover, put in motion by no other (f).

III. The Argument in Symbolic Format:

P1-A: m

P2-A: m ® a
C-A: a

[P1-B: a ® (i V f)]*
P2-B: a

C-B: i V f

P1-C: i V f
P4-C: ~ i

C-C: \ f.

* This premise is implicit and necessitated by the text (which means the argument is an enthymeme).




IV. Legend:


V = either... or... (but not both)
~ = it is false that
\ =  therefore
m, a, i, f = variables representing propositions 
P1-A, P2-A, etc. = numbers assigned to premises 1 and 2 of arguments A and B, etc.
C-A, C-B, etc. = the conclusions of arguments A, B, etc.

V. Proofs of Selected Premises:

Proof of P1-A: It is certain, and evident to our senses.

Proof of P2-A: For nothing can be in motion except it is in potentiality to that towards which it is in motion (cf. definition of motion: "the act of something in potency insofar as it is in potency"); whereas a thing moves [another] inasmuch as it [i.e., the mover] is in act.  For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it.  Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another.

Proof of P2-C: Because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand.

VI. See also:

The Second Way in Syllogistic Form.

The Third Way in Syllogistic Form.

The Fourth Way in Syllogistic Form.

The Fifth Way in Syllogistic Form.

St. John the Golden-Mouthed on Today's Gospel

St. John the Golden-Mouthed on Today's Gospel

Continuation  of the Holy Gospel according to Matthew (5:13-19)

At that time Jesus said to His disciples: "You are the salt of the earth; but if the salt loses its strength, what shall it be salted with? It is no longer of any use but to be thrown out and trodden underfoot by men. You are the light of the world. A city set on a mountain cannot be hidden. Neither do men light a lamp and put it under the measure, but upon the lampstand, so as to give light to all in the house. Even so let your light shine before men, in order that they may see your good works and give glory to your Father in heaven. Do not think that I have come to destroy the Law or the Prophets. I have not come to destroy, but to fulfill. For amen I say to you, till heaven and earth pass away, not one jot or one tittle shall be lost from the Law till all things have been accomplished. Therefore whoever does away with one of these least commandments, and so teaches men, shall be called least in the kingdom of heaven; but whoever carries them out and teaches them, he shall be called great in the kingdom of heaven.

Sequéntia  sancti Evangélii secúndum Matthaeum (5:13-19)

In illo témpore: Dixit Jesus discípulis suis: Vos estis sal terræ. Quod si sal evanúerit, in quo saliétur? Ad níhilum valet ultra, nisi ut mittátur foras, et conculcétur ab homínibus. Vos estis lux mundi. Non potest cívitas abscóndi supra montem pósita. Neque accéndunt lucérnam, et ponunt eam sub módio, sed super candelábrum, ut lúceat ómnibus qui in domo sunt. Sic lúceat lux vestra coram homínibus, ut vídeant ópera vestra bona, et gloríficent Patrem vestrum, qui in coelis est. Nolíte putáre, quóniam veni sólvere legem aut prophétas: non veni sólvere, sed adimplére. Amen, quippe dico vobis, donec tránseat coelum et terra, jota unum aut unus apex non præteríbit a lege, donec ómnia fiant. Qui ergo sólverit unum de mandátis istis mínimis, et docúerit sic hómines, mínimus vocábitur in regno coelórum: qui autem fécerit et docúerit, hic magnus vocábitur in regno coelórum.

Διδάγματα ἀπὸ τὸ ἁλάτι καὶ τὸ λυχνάρι και ῾Ο παλαιὸς νόμος καὶ ὁ νόμος τοῦ ᾿Ιησοῦ Χριστοῦ

13 ῾Υμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθῆναι ἔξω καὶ καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. 14 ῾Υμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη· 15 οὐδὲ καίουσι λύχνον καὶ τιθέασι αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ᾿ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσι τοῖς ἐν τῇ οἰκίᾳ. 16 οὕτω λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. 17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι, ἀλλὰ πληρῶσαι. 18 ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται. 19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτω τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δ᾿ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 

Third Nocturn
Absolutio: A vínculis peccatórum nostrórum absólvat nos omnípotens et miséricors Dóminus. R.  Amen.	Absolution:  May the Lord Almighty and merciful break the bonds of our sins and set us free. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 7: Evangélica léctio sit nobis salus et protéctio. R.  Amen.	Benediction 7:  May the Gospel's holy lection be our safeguard and protection. R.  Amen.
Lesson vii
Léctio sancti Evangélii secúndum Matthæum	The Lesson is taken from the Holy Gospel according to Matthew
Chap. 5, 13-19
In illo témpore : Dixit Jesus discípulis suis:   Vos estis sal terræ.  Quod si sal evanúerit, in quo saliétur?  Et réliqua.	At that time : Jesus said unto his disciples:  Ye are the salt of the earth : But if the salt have lost his savour, wherewith shall it be salted?  And so on, and that which followeth.
Homilía sancti Joánnis Chrysóstomi	A Homily by St. John Chrysostom
Homilia 15 in Matth., sub med.
Atténdite quid díxerit : Vos estis sal terræ ; per quod osténdit, quam necessário ista præcípiat.  Non enim de vestra, inquit, tantúmmodo vita, sed de univérso orbe vobis rátio reddénda est.  Non ad duas quippe urbes aut decem aut vigínti, neque ad unam gentem vos mitto, sicut mittébam prophétas ; sed ad omnem terram prorsus ac mare totúmque mundum, et hunc váriis crimínibus oppréssum.	Consider how that the Lord saith : Ye are the salt of the earth: by the which figure he sheweth what a necessity of life is his teaching.  By this figure he would have us know that we have an account to render, not of our own life only, but for the whole world.  Not unto two cities, nor unto ten, nor unto twenty, nor unto one people, as I sent the Prophets, so send I you.  But I send you unto every land and sea, even unto the whole world, lying groaning, as it is, under the burden of divers sins.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
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 put upon him the breastplate of faith, and adorned him. R.  And crowned him at the gates of Paradise.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 8:  Cujus festum cólimus, ipse intercédat pro nobis ad Dóminum. R.  Amen.	Benediction 8:  May he whose feast day we are keeping, be our Advocate with God. R.  Amen.
Lesson viii
Dicéndo enim, Vos estis sal terræ, osténdit univérsam hóminem infatuátum esse natúram et peccatórum vi corrúptam ; et idcírco illas ab eis virtútes requírit, quæ máxime ad multórum salútem procurándam necessáriæ sunt atque útiles.  Nam, qui mansuétus est ac modéstus, et miséricors et justus, non intra se tantúmmodo hæc recte facta conclúdit, verum in aliórum quoque utilitátem præcláros hos fáciet efflúere fontes.  Igitur qui corde mundo est atque pacíficus, et persecutiónem pro veritáte pátitur, nihilóminus in commúne cómmodum vitam instítuit.	These words : Ye are the salt of the earth, shew unto us the whole nature of man as savourless, and of bad odour through the corruption of sin.  And therefore he demandeth from his followers such qualities as are most needful and useful to the furthering of the salvation of many.  He that is lowly in spirit, compassionate, meek, and a seeker after righteousness, shutteth not up his good things in his own heart, but rather is like a fountain whence good things freely flow forth unto his neighbour.  He that is merciful, whose heart is pure, who seeketh peace, and who suffereth persecution for the truth's sake, is by the same token one whose life is for the good of the commonwealth.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  In médio Ecclésiæ apéruit os ejus, * Et implévit eum Dóminus spíritu sapiéntiæ et intelléctus.V.  Jucunditátem et exsultatiónem thesaurizávit super eum. R.  Et implévit eum Dóminus spíritu sapiéntiæ et intelléctus.V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Et implévit eum Dóminus spíritu sapiéntiæ et intelléctus.	R.  In the midst of the congregation he opened his mouth : * And the Lord filled him with the Spirit of Wisdom and Understanding.V.  He shall find joy, and a crown of gladness. R.  And the Lord filled him with the Spirit of Wisdom and Understanding.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  And the Lord filled him with the Spirit of Wisdom and Understanding.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 9: Ad societátem cívium supernórum perdúcat nos Rex Angelórum. R.  Amen.	Benediction 9: May the King of Angels give us fellowship with all the citizens of heaven. R.  Amen.
Lesson ix
Ne ígitur putétis, inquit, ad lévia vos ducéndos esse certámina, neque exiguárum rerum vobis ineúndam esse ratiónem, Vos estis sal terræ.  Quid ígitur?  Ipsine putrefácta medicáti sunt? Nequáqum ; neque enim fíeri potest, ut ea, quæ jam corrúpta sunt, salis perfricatióne reparéntur.  Non ergo hoc fecérunt ; sed, ante renováta sibíque trádita atque ab illa jam putrédine liberáta, aspergébant sale, et in ea novitáte conservábant, quam a Dómino suscéperant.  Liberáre quippe a putrédine peccatórum, Christi virtútis est ; ut autem ad illa íterum non revertántur, Apostolórum curæ est ac labóris.	Think not, saith the Lord, that the struggle is easy whereunto ye shall be called, nor that those are paltry things for which ye shall be held accountable.  Ye are the salt of the earth.  What then?  Are ye to salt that which is corrupted?  Nay, for it is impossible that what is once corrupted can be made sound by salting it.  This it is not asked of them to do.  But their work is to sprinkle with salt, and to keep fresh thereafter, such things as the Lord hath given over into their charge, for these things he himself hath made new, and freed them from all taint, before giving them.  Christ's is the power that doth deliver from the corruption of sin.  To preserve from falling away again is the duty and toil commanded to the Apostles.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
TE DEUM LAUDAMUS	TE DEUM

In Festo S. Joannis Chrysostomi (Jan. 27), Acta

In Festo S. Joannis Chrysostomi (Jan. 27), Acta

From Matins of the Feast of St John Chrysostom
Online Source: www.breviary.net

Second Nocturn
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
Joánnes Antiochénus, propter áureum eloquéntiæflumen cognoménto Chrysóstomus, a forénsibus et sæculáribus stúdiis ad divínas lítteras summa cum ingénii et indústriæ laude se cóntulit.  Itaque sacris initiátus ac présbyter Antiochénæ ecclésiæ factus, mórtuo Nectário, Arcádii imperatóris ópera, invítus Constantinopolitánæ ecclésiæ præfícitur.  Quo suscépto pastoráli múnere, depravátos mores, et nobiliórum hóminum vivéndi licéntiam veheméntius objurgáre cœpit : qua ex libertáte magnam multórum súbiit invídiam.  Apud Eudóxiam étiam, quod eam propter Callítropæ víduæ pecúniam, et altérius víduæ agrum reprehendísset, gráviter offéndit.	John of Antioch, who, on account of the golden stream of his eloquence, is called by the Greeks Chrysostomos, or, The golden-mouthed, was a lawyer and man of the world of much eminence, before he turned his great intellect and wonderful industry to the study of things sacred.  He took orders, and was ordained a priest of the Church of Antioch, and after the death of Nectarius, was forced by the Emperor Arcadius to accept, though sorely against his own will, the Archbishoprick of Constantinople.  Having received the burden of a shepherd's office, in the year 398, he set himself zealously to do his duty, struggling against the degradation of public morality and the loose lives of the nobility, and thereby drew upon himself the ill-will of many enemies, especially the Empress Eudoxia, whom he had rebuked on account of the money of the widow Callitropa, and the land of another widow.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Invéni David servum meum, óleo sancto meo unxi eum : * Manus enim mea auxiliábitur ei. V.  Nihil profíciet inimícus in eo, et fílius iniquitátis non nocébit ei. R.  Manus enim mea auxiliábitur ei.	R.  I have found David my servant, with my holy oil have I anointed him. * My hand shall hold him fast. V.  The enemy shall not be able to do him violence ; the son of wickedness shall not hurt him. R.  My hand shall hold him fast.
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
Church of the Eternal Wisdom (St. Sophia), Constantinople (Istanbul)
Quare áliquot episcopórum acto Chalcédone convéntu, quo ipse vocátus ire nóluit, quod nec legítimum concílium nec públicum esse díceret, niténte in primis ipsa contra Chrysóstomum Eudóxia, ejícitur in exsílium : sed paulo post propter ejus desidérium seditióne pópuli facta, admirábili civitátis plausu ab exsílio revocátur.  Verum cum pérditos mores increpáre non desísteret, et ad argénteam Eudóxiæ státuam in foro sanctæ Sophíæ ludos fíeri prohibéret ; conspiratióne inimicórum episcopórum íterum exsuláre cógitur, víduis et egéntibus ómnibus commúnis paréntis ejectiónem lugéntibus.  In exsílio Chrysóstomus incredíbile est et quanta mala perpéssus sit, et quam multos ad Jesu Christi fidem convérterit.	Some bishops being assembled in a Council at Chalcedon, which Council the Saint held to be neither lawful, nor public, although he was commanded to go there, he refused.  Whereupon Eudoxia, striving earnestly against him, caused him to be sent into exile.  Soon after, however, the people of the city rose, and demanded his recall, and he was then brought back again amid great public rejoicings.  Nevertheless he ceased not to war against vice, and absolutely forbade the celebration of public games round the silver statue of Eudoxia in the square outside the Church of the Eternal Wisdom.  Upon this, a party of bishops, who were enemies to him, banded together, and obtained that he should be banished again, which was done accordingly, amid the lamentations of widows and the poor, who felt as if they were being deprived of a common father.  During this exile, it almost passeth belief how much Chrysostom suffered, and how many souls he turned to the faith which is in Christ Jesus.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Pósui adjutórium super poténtem, et exaltávi eléctum de plebe mea : * Manus enim mea auxiliábitur ei. V.  Invéni David servum meum, óleo sancto meo unxi eum. R.  Manus enim mea auxiliábitur ei.	R.  I have laid help upon one that is mighty, I have exalted one chosen out of the people. * My hand shall hold him fast. V.  I have found David, my servant, with my holy oil have I anointed him. R.  My hand shall hold him fast.
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
Verum dum, concílio Romæ hábito, decréto Innocéntii primi Pontíficis restitúitur, a milítibus, qui eum custodiébant, miris in itínere malis et calamitátibus affícitur.  Cumque per Arméniam ducerétur, sanctus Basilíscus Martyr, in cujus templo ántea oráverat, noctu sic eum affátus est : Joánnes frater, crástinus dies nos loco conjúnget.  Quare postrídie sumpto Eucharístiæ sacraménto seque crucis signo múniens, ánimam Deo réddidit, décimo octávo Kaléndas Octóbris.  Quo mórtuo, horríbilis grando Constantinópoli cécidit, et quatríduo Augústa cessit e vita.  Ejus corpus insígni pompa et hóminum multitúdine celebrátum, Theodósius Arcádii fílius Constantinópolim portándum, et honorífice sepeliéndum curávit sexto Kaléndas Februárii : cujus étiam relíquias venerátus, paréntum suórum véniam pétiit : quod deínde Romam translátum in basílica Vaticána cónditum est.  Multitúdinem, pietátem, ac splendórem conciónum ceterorúmque ejus scriptórum, interpretándi étiam ratiónem, et inhæréntem senténtiæ sacrórum librórum explanatiónem omnes admirántur ; dignúmque exístimant, cui Paulus Apóstolus, quem ille mirífice cóluit, scribénti et prædicánti multa dictásse videátur.  Hunc vero præclaríssimum univérsæ Ecclésiæ Doctórem Pius décimus Póntifex máximus cæléstem oratórum sacrórum patrónum declarávit atque constítuit.	At this time a Council was assembled at Rome, wherein Chrysostom's restoration to his See was decreed by Pope Innocent I, but meanwhile, he was suffering great hardships and cruelties on his journey at the hands of the soldiers who had him in charge.  As he passed through Armenia he prayed in the Church of the holy martyr Basiliscus, and the same night that blessed conqueror appeared to him in a vision and said : Brother John, tomorrow thou shalt be with me.  On the next day, therefore, he received the Sacrament of the Eucharist, and, arming himself with the sign of the Cross, resigned his soul to God, it being the 14th of September.  As soon as he was dead a furious hailstorm took place at Constantinople, and after four days the Empress died.  The Emperor Theodosius, the son of Arcadius, brought the body of John Chrysostom to Constantinople with great state, and numerously attended, and on the 27th of January, laid it with magnificent honours in the grave, beside which he prayed for the forgiveness of his own father and mother.  The holy body was afterwards taken to Rome, and is now buried in the Vatican Basilica.  The number, devoutness, and brilliance of St. John Chrysostom's sermons and other writings, his acuteness in exposition, and the close aptness of his explanations of Holy Scripture, have been and are the object of universal wonder and admiration, and often seem not unworthy to have been dictated to him by the Apostle Paul, for whom he entertained a wonderful devotion.  This most outstanding Doctor of the Church universal was proclaimed and appointed the heavenly patron of sacred orators by the Supreme Pontiff, Pius X.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Iste est, qui ante Deum magnas virtútes operátus est, et omnis terra doctrína ejus repléta est : * Ipse intercédat pro peccátis ómnium populórum. V.  Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R.  Ipse intercédat pro peccátis ómnium populórum. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Ipse intercédat pro peccátis ómnium populórum.	R.  This is he who wrought mighty deeds and valiant in the sight of God, and all the earth is filled with his doctrine: * May his intercession avail for the sins of all the people. V.  He was a man who despised the life of the world and attained unto the kingdom of heaven. R.  May his intercession avail for the sins of all the people. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  May his intercession avail for the sins of all the people.

Quaeritur: Please Explain the Previous Post

Quaeritur: Please Explain the Previous Post

Quaeritur: May I ask good sir that you explain the previous post for us slow people?

Respondeo: Let's see if I can rework Garrigou's reasoning syllogistically. I will structure each of his three criticisms (as numbered in the previous post) as a reductio ad absurdum, using the following format:

P1: Either a or b.

P2: If b, then c.

P3: If c, then d.

P4: But d is false.

Conc.: Therefore, b is false and a is true.

FIRST ARGUMENT:

Premise 1: Either (a) God is the primary cause of our free actions (Thomistic position), or (b) he is not the primary cause of our free actions (Molinist Position).

Premise 2: If (b) God is not the primary cause of our free actions, then (c) these actions are caused independently of him.

Premise 3: If (c) these free actions are caused independently of him, then (d) God is not the universal primary cause of all things.

Premise 4: But God is the universal primary cause of all things (d is false).

Conclusion: Therefore, God is the universal primary cause of our free actions (b is false; a is true).

SECOND ARGUMENT:

Premise 1: Either (a) God's knowledge of our free actions causally determines our free actions (Thomistic position), or (b) God's knowledge of our free actions is causally determined by our free actions (Molinist Position).

Premise 2: If (b) God's knowledge of our free actions is causally determined by our free actions, then (c) God is passive with respect to these actions.

Premise 3: If (c) God is passive (or potential) with respect to these actions, then (d) He is not pure Act, Ipsum Esse, the Uncaused Cause, the Unmoved Mover.

Premise 4: But God is Pure Act, Ipsum Esse, the Uncaused Cause, the Unmoved Mover (d is false).

Conclusion: Therefore, God's knowledge of our free actions causally determines our free actions (b is false; a is true).

THIRD ARGUMENT:

Premise 1: God knows future free choices infallibly either (a) because He infallibly decrees them from all eternity (Thomistic position), or (b) because, without decreeing them, He can foresee (via Molina's so-called scientia media) what will happen given any circumstance (Molinist position).

Premise 2: If (b) because, without decreeing them, He can predict what will happen given any circumstance, then (c) human acts are infallibly determined by their circumstances; that is, given a certain set of circumstances, a human being can only act in one determined way (is not free to make different choices).

Premise 3: If (c) human acts are infallibly determined by their circumstances; that is, given a certain set of circumstances, a human being can only act in one determined way (is not free to make different choices), then (d) there is no freedom of the will, but rather a circumstantial type of fatalism (or "determinism of the circumstances").

Premise 4: But there is freedom of the will (d is false).

Conclusion: Therefore, God knows future free choices infallibly because He infallibly decrees them from all eternity (a is true; b is false).

Garrigou-Lagrange: Three Reasons Why Molinism is Wrong

Garrigou-Lagrange: Three Reasons Why Molinism is Wrong

From Garrigou-Lagrange, OP - God: His Existence and His Nature,* Vol. 2, Appendix IV, p. 465:

*Available from ITOPL.