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 The Essence & Topicality of Thomism by Fr. Garrigou-Lagrange 
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New post The Essence & Topicality of Thomism by Fr. Garrigou-Lagrange
The Essence & Topicality of Thomism
by Fr. Réginald Garrigou-Lagrange, O.P.
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Fr. Réginald Garrigou-Lagrange, O.P., explains why Thomism is the solution to the present crisis of Modernism in the Church.

The problem:
The indications of the current crisis in the Church have “been not of a crisis of faith, but of a very grave malady of the intellect, which conducts itself on the tracks of liberal Protestantism and through relativism to absolute skepticism.”

Fr. Garrigou-Lagrange’s solution: Thomism.
“Thomism corresponds to the profound needs of the modern world because it restores the love of truth for the sake of truth itself. Now, without this love of truth for itself, it is not possible to obtain true infused charity, the supernatural love of God for the sake of God Himself, nor to arrive at the infused contemplation of God sought for Himself, that is, at the contemplation that proceeds from the living faith enriched by the gifts of the Holy Spirit, first of all, knowledge and wisdom.”

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«The Essence & Topicality of Thomism»: http://ar.gy/5AaP
by Fr. Réginald Garrigou-Lagrange, O.P.
e-Book: bit.ly/1iDkMAw

Modernism: modernism. us.to
blog: sententiaedeo.blogspot. com
Aristotelian Thomism: scholastic. us.to


Wed Sep 11, 2013 1:10 am
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New post Re: The Essence & Topicality of Thomism by Fr. Garrigou-Lagr
Alan Aversa wrote:
The problem:
The indications of the current crisis in the Church have “been not of a crisis of faith, but of a very grave malady of the intellect, which conducts itself on the tracks of liberal Protestantism and through relativism to absolute skepticism.”


This is amazing, Alan, because that thought exactly has been a conclusion I've been pondering for most of this year. I tried to express it to somebody a few months ago and he simply didn't get it. The point penetrates to the mystery of Vatican II, at which the signature errors were really in the natural plane, which explains why the fathers didn't shout "heresy" even once. It also explains why the crisis of faith which came in the train of these errors is so profound, which is the very next point you quote:
Quote:
Fr. Garrigou-Lagrange’s solution: Thomism.
“Thomism corresponds to the profound needs of the modern world because it restores the love of truth for the sake of truth itself. Now, without this love of truth for itself, it is not possible to obtain true infused charity, the supernatural love of God for the sake of God Himself, nor to arrive at the infused contemplation of God sought for Himself, that is, at the contemplation that proceeds from the living faith enriched by the gifts of the Holy Spirit, first of all, knowledge and wisdom.”


That is, men whose minds have no love for truth cannot have faith.

Bishop Williamson is good on the first point, and hopeless on the second.

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Wed Sep 11, 2013 3:21 am
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New post Re: The Essence & Topicality of Thomism by Fr. Garrigou-Lagr
John Lane wrote:
The point penetrates to the mystery of Vatican II, at which the signature errors were really in the natural plane, which explains why the fathers didn't shout "heresy" even once.
Bp. Williamson does realize this truth, though. :)
Still, grace perfects nature, no matter how corrupt nature may be.

Fr. G.-L. wrote:
without this love of truth for itself, it is not possible to obtain true infused charity
Fideism is the greatest problem of Modernism.

_________________
«The Essence & Topicality of Thomism»: http://ar.gy/5AaP
by Fr. Réginald Garrigou-Lagrange, O.P.
e-Book: bit.ly/1iDkMAw

Modernism: modernism. us.to
blog: sententiaedeo.blogspot. com
Aristotelian Thomism: scholastic. us.to


Wed Sep 11, 2013 8:42 pm
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Location: Tucson, Arizona
New post some awesome pictures of Fr. G.-L. in his cell
As I posted on another forum:
Geremia wrote:
LiberaNosIesu wrote:
I have all of his works which have been translated into English (and am seriously considering De Virtutibus Theologicus) but I had never ever heard of this one! Thank you so much!
It seems he wrote it for his students at the Angelicum because it originally only appeared in Italian.
See his bibliography here. He wrote many lesser-known, short works, like one on the heroic virtues of children.
See also this e-book collection of many of his works in various languages.
LiberaNosIesu wrote:
ANd what an adorable photograph of the great man himself!
See some others photos of him here. These are some rarer photos:
I love the first one. Look at that bookshelf and those old books! He look like a warrior here, too (he did indeed fight some huge battles in the Church: read Fr. Albert, O.P.'s article "The Last Battle of Lagrange"):
ImageImage
LiberaNosIesu wrote:
I have been reading Priesthood and Perfection recently, which is just incredible.
Have you heard of The Priest in Union with Christ? It also treats of the present-day crisis of Modernism and how the priest must equip himself to battle it.

_________________
«The Essence & Topicality of Thomism»: http://ar.gy/5AaP
by Fr. Réginald Garrigou-Lagrange, O.P.
e-Book: bit.ly/1iDkMAw

Modernism: modernism. us.to
blog: sententiaedeo.blogspot. com
Aristotelian Thomism: scholastic. us.to


Fri Sep 13, 2013 4:48 am
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New post Re: The Essence & Topicality of Thomism by Fr. Garrigou-Lagr
Alan Aversa wrote:
John Lane wrote:
The point penetrates to the mystery of Vatican II, at which the signature errors were really in the natural plane, which explains why the fathers didn't shout "heresy" even once.
Bp. Williamson does realize this truth, though. :)

Yes, that's what I meant when I commented that he is good on this first point. He is hopeless on the second, however. For Williamson, the fact that a Modernist cannot grasp any objective truth as objectively true, is an excuse for his faithlessness, and means that he is still a Catholic; the reality is that a man who does not recognise any objective truth does not, because he cannot, hold the faith, which consists of a set of objects, not merely a good disposition.

I wrote to him many years ago on this and related points: http://www.strobertbellarmine.net/forum ... 6540#p6540

Alan Aversa wrote:
Still, grace perfects nature, no matter how corrupt nature may be.


That's not right, Alan, since it exaggerates. Grace doesn't necessarily raise any individual from the dead. Such a grace is an exception, a miracle. Likewise it does not necessarily give back a man the leg he had amputated, if he prays long enough and hard enough. And so likewise it will not enable a man to hold fast to the truths of the faith (faith resides in the intellect) if his mind is so perverted as no longer to recognise the concept of objective truth. A man cannot say, "I hold this to be true" at the same time as saying, "Nothing is true." The two concepts are mutually exclusive. I am inclined to concede this much: if anybody who was truly infected with Modernist philosophy continued to maintain the faith, then this was a miracle of grace. But that is not grace perfecting nature, it's grace replacing nature by way of an exception - i.e. a true miracle.


Thanks for those links. Superb. Here's Garrigou making the point we were primarily discussing: In “The Structure of the Encyclical Humani Generis,” the Garrigou writes: "It is not a matter here of making a simple analysis of this document..., but of bringing out the principal error from which all the others derive and by opposition show the fundamental truth that makes it possible to avoid these deviations. . . .Now, when one examines philosophically and theologically this encyclical, one sees that the fundamental error that it condemns is philosophical relativism, which leads to dogmatic relativism, from which necessarily derives the whole stream of deviations that are mentioned."

That is, an error which is in its nature philosophical, not theological, undermines all theology. And this error is really tantamount to man making himself God, since it consists of making each man the measure of all things, beginning with the real. Man making himself God is truly an apocalyptic sin.

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Sat Sep 14, 2013 3:09 am
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New post Re: The Essence & Topicality of Thomism by Fr. Garrigou-Lagr
John Lane wrote:
Alan Aversa wrote:
John Lane wrote:
The point penetrates to the mystery of Vatican II, at which the signature errors were really in the natural plane, which explains why the fathers didn't shout "heresy" even once.
Bp. Williamson does realize this truth, though. :)

Yes, that's what I meant when I commented that he is good on this first point. He is hopeless on the second, however. For Williamson, the fact that a Modernist cannot grasp any objective truth as objectively true, is an excuse for his faithlessness, and means that he is still a Catholic; the reality is that a man who does not recognise any objective truth does not, because he cannot, hold the faith, which consists of a set of objects, not merely a good disposition.

I wrote to him many years ago on this and related points: http://www.strobertbellarmine.net/forum ... 6540#p6540
Interesting, thanks
John Lane wrote:
Cristian Jacobo wrote:
John, just out of curiosity... did you get any answer?
Yes, I did. But I don't think I am at liberty to discuss it.
Are you "at liberty to discuss it" now?
John Lane wrote:
Alan Aversa wrote:
Still, grace perfects nature, no matter how corrupt nature may be.
That's not right, Alan, since it exaggerates. Grace doesn't necessarily raise any individual from the dead. Such a grace is an exception, a miracle. Likewise it does not necessarily give back a man the leg he had amputated, if he prays long enough and hard enough. And so likewise it will not enable a man to hold fast to the truths of the faith (faith resides in the intellect) if his mind is so perverted as no longer to recognise the concept of objective truth.
Yes, certainly a madman cannot have faith due to his corrupt mind, but what, then, did Vatican I mean by defining that human nature is not so corrupt as to prevent man from knowing God naturally? That this be only true for certain men?
John Lane wrote:
A man cannot say, "I hold this to be true" at the same time as saying, "Nothing is true." The two concepts are mutually exclusive. I am inclined to concede this much: if anybody who was truly infected with Modernist philosophy continued to maintain the faith, then this was a miracle of grace. But that is not grace perfecting nature, it's grace replacing nature by way of an exception - i.e. a true miracle.
It seems we are that perverse generation so much seeking signs and wonders (miracles) and exceptions that our generation has forgotten God's ordering of things.
John Lane wrote:
Thanks for those links. Superb. Here's Garrigou making the point we were primarily discussing: In “The Structure of the Encyclical Humani Generis,” the Garrigou writes: "It is not a matter here of making a simple analysis of this document..., but of bringing out the principal error from which all the others derive and by opposition show the fundamental truth that makes it possible to avoid these deviations. . . .Now, when one examines philosophically and theologically this encyclical, one sees that the fundamental error that it condemns is philosophical relativism, which leads to dogmatic relativism, from which necessarily derives the whole stream of deviations that are mentioned."

That is, an error which is in its nature philosophical, not theological, undermines all theology. And this error is really tantamount to man making himself God, since it consists of making each man the measure of all things, beginning with the real. Man making himself God is truly an apocalyptic sin.
One thing I really like about Fr. Catechini's De Valore Notarum Theologicarum is that he lists, in the section "Quid sit theologice certum?," all the "principia communia et immutabilia" (26 points) or "puncta doctrinæ in quibus omnes theologi catholici conveniunt et convenire debent," concluding the section with the famous excerpt of Humani Generis:
Pope Pius XII wrote:
the things that have been composed through common effort by Catholic teachers over the course of the centuries to bring about some understanding of dogma are certainly not based on any such weak foundation. These things are based on principles and notions deduced from a true knowledge of created things. In the process of deducing, this knowledge, like a star, gave enlightenment to the human mind through the Church. Hence it is not astonishing that some of these notions have not only been used by the Oecumenical Councils, but even sanctioned by them, so that it is wrong to depart from them. […] Authority of the Church, which by divine institution has the mission not only to guard and interpret the deposit of divinely revealed truth, but also to keep watch over the philosophical sciences themselves, in order that Catholic dogmas may suffer no harm because of erroneous opinions.
Fr. Cartechini stresses, with Pius XII, that these notions (e.g., the "obiectivitas cognitionis," "quod existit veritas et quod sumus capaces cognoscendi veritatem," "quod veritas sit absoluta," the principle of non-contradiction, etc.) are all theologically certain. Thus, indeed, the "Authority of the Church…has the mission…to keep watch over the philosophical sciences themselves".

_________________
«The Essence & Topicality of Thomism»: http://ar.gy/5AaP
by Fr. Réginald Garrigou-Lagrange, O.P.
e-Book: bit.ly/1iDkMAw

Modernism: modernism. us.to
blog: sententiaedeo.blogspot. com
Aristotelian Thomism: scholastic. us.to


Sun Sep 15, 2013 5:06 pm
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