As a new contributor for Conciliar Post, it seemed proper that this opening article deal with a topic that is less distinctive to certain traditions and more centered towards the core of the fundamentally and uniquely Christian approach to God and how we as creatures relate with him. The Scriptures time and again reign us back to that central reality of the ultimate purpose permeating everything we are doing as Christians: the infinite and totally
The scene of Creation opens with a senseless darkness. Was it the ultimate betrayal that caused the chaos, The Morning Star falling from Heaven to Earth with a burst? The first Word of Creation tells us it is true: “Father, forgive them, for they know not what they do!” And the light that enlightens the whole world Is the only light shining in the whole world And without even looking God says “It is good.”
What is it that causes people to act against their own self-interest? Two of the most popular conservative thinkers of the last century both addressed this question at a very personal level, which seemed odd to me until I started thinking about it more. At the national level, this last century was the age of Communism, the Great Depression, and Holocaust clean-up, when people were talking in depth about the need to help those less
Most of the reviews I write deal with blockbuster movies, since that’s the type of film I know most readers will be seeing. That said, I also try to make a point of engaging with art that falls outside the domains with which I’m conventionally familiar. Since I happen to already be an Amazon Prime subscriber, I thought I’d give “Transparent” a look (particularly given how much I enjoyed Amazon’s “Mozart In The Jungle,” which
There’s something economic about theodicies. “After calculating the costs and benefits, God decided that x was worth the price of y.” Plug in “free will” or “a habitable planet” for x. Plug in “murders” or “hurricanes” for y. There’s no money involved, but it still feels kind of crass. This is not to say that theodicies aren’t important. They help us see that theism isn’t irrational, even if the attributes of God and the world
Hierarchy is a “sacred order, a state of understanding, and an activity approximating as closely as possible the divine…” –Pseudo-Dionysius, Celestial Hierarchy 3, 164D. At this point theologically, the four greatest influences on my views (beyond Scripture and Magisterium) are Bonaventure, Pseudo-Dionysius and Augustine, and Origen. Throughout the foreseeable future, I will be posting articles about central ideas in the thought of these magnanimous individuals (series title: “Seminal Christian Theologians:). To begin, I treat the
The Corpuscular Cosmos of the Early Modern Philosophers Now the “strictly mathematical and materialist conception of the natural order the early moderns bequeathed to us,” that Edward Feser mentioned in my first paper, refers to the mechanical philosophers. Take the case of Rene Descartes: in his mechanics, he argues that if a person knew enough, he should be able to reduce chemistry and biology to mechanics. The process of how a seed develops into an
Author Ryan Shinkel offers the second part of his defense of Nagel, considering the philosophical role of the evolutionary biologist and Nagel’s understanding of the subjective life.
The Problem of Consciousness in a Corpuscular Cosmos: A Defense of Nagel and a Critique of the Mechanistic Metaphysics of Intelligent Design and Metaphysical Naturalism In this four part series, I survey some of the reactions to Thomas Nagel’s recent book, Mind and Cosmos (2012), and use them to elucidate why most of them misunderstand his thesis; from there, I use Nagel’s writing as a springboard to give an overall critique of physicalist accounts of
Because religious institutions have placed such emphasis on avoiding evil, those who never do anything good consider themselves to be moral people. Contemporary understanding of ethics demonstrated by mottos of “Do No Evil,” “Just Say No,” or “DARE to Resist…” highlight certain actions that should definitely be avoided. However, the very act of defining something as off-limits often stirs a desire within human beings to cross that line. What is worth protecting with these rules?
An Ancient Remedy for Modern Ills. Some years ago, while visiting my grandparents in the central Pennsylvania mountains, my sisters and I went out for a long walk. It was a brown winter afternoon in a depressed area. We walked along the empty, curving road, remarking on the things we passed: a repair shop with misspelled words on the sign; some goats in a frozen barnyard. Then came the moment that has made me remember
This is the second post in a series examining what the New Evangelization within Roman Catholicism can learn from the aesthetics of Burke, Kant, and Malick. To read the previous post, click here. This sublime, one should note, is not a kind of masochism. Rather, it is something which catalyzes an awful delight from the passions. On how sensations of pain and pleasure integrate, Burke writes, “The person who grieves, suffers his passion to grow
What the New Evangelization Can Learn from the Aesthetics of Burke, Kant, and Mallick “Humility is the luxurious art of reducing ourselves to a point, not to a small thing or a large one, but to a thing with no size at all, so that to it all the cosmic things are what they really are–of immeasurable stature…to the spirit which has stripped off for a moment its own idle temporal standards the grass is