The Disciplinary Infallibility of the Church: The Novus ordo Missae Cannot be Strictly Heretical

The Disciplinary Infallibility of the Church: The Novus ordo Missae Cannot be Strictly Heretical

"The prayers prescribed or approved for universal use in public worship cannot be opposed to any revealed truth.  Hence the axiom, Lex orandi est lex credendi,--the rule of prayer is the rule of faith."

The following is taken from Sylvester Berry, D.D., The Church of Christ (1927), Ch. XVI: "The Extent of Infallibility," pp. 503-9 (available from the ITOPL collection).  

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Pope Leo XIII on the Church's Authority over the State in Marriage Legislation

Pope Leo XIII on the Church's Authority over the State in Marriage Legislation

On the 131st Anniversary of Pope Leo XIII's Encyclical Arcanum (On Christian Marriage, Feb. 10, 1880)

Lastly should be borne in mind the great weight and crucial test of history, by which it is plainly proved that the legislative and judicial authority of which We are speaking has been freely and constantly used by the Church, even in times when some foolishly suppose the head of the State either to have consented to it or connived at it. It would, for instance, be incredible and altogether absurd to assume that Christ our Lord condemned the long-standing practice of polygamy and divorce by authority delegated to Him by the procurator of the province, or the principal ruler of the Jews. And it would be equally extravagant to think that, when the Apostle Paul taught that divorces and incestuous marriages were not lawful, it was because Tiberius, Caligula, and Nero agreed with him or secretly commanded him so to teach. No man in his senses could ever be persuaded that the Church made so many laws about the holiness and indissolubility of marriage (34), and the marriages of slaves with the free-born (35), by power received from Roman emperors, most hostile to the Christian name, whose strongest desire was to destroy by violence and murder the rising Church of Christ. Still less could anyone believe this to be the case, when the law of the Church was sometimes so divergent from the civil law that Ignatius the Martyr (36), Justin (37), Athenagoras (38), and Tertullian (39) publicly denounced as unjust and adulterous certain marriages which had been sanctioned by imperial law.

22. Furthermore, after all power had devolved upon the Christian emperors, the supreme pontiffs and bishops assembled in council persisted with the same independence and consciousness of their right in commanding or forbidding in regard to marriage whatever they judged to be profitable or expedient for the time being, however much it might seem to be at variance with the laws of the State. It is well known that, with respect to the impediments arising from the marriage bond, through vow, disparity of worship, blood relationship, certain forms of crime, and from previously plighted troth, many decrees were issued by the rulers of the Church at the Councils of Granada (40), Arles (41), Chalcedon (42), the second of Milevum (43), and others, which were often widely different from the decrees sanctioned by the laws of the empire. Furthermore, so far were Christian princes from arrogating any power in the matter of Christian marriage that they on the contrary acknowledged and declared that it belonged exclusively in all its fullness to the Church. In fact, Honorius, the younger Theodosius, and Justinian (44), also, hesitated not to confess that the only power belonging to them in relation to marriage was that of acting as guardians and defenders of the holy canons. If at any time they enacted anything by their edicts concerning impediments of marriage, they voluntarily explained the reason, affirming that they took it upon themselves so to act, by leave and authority of the Church (45), whose judgment they were wont to appeal to and reverently to accept in all questions that concerned legitimacy (46) and divorce (47); as also in all those points which in any way have a necessary connection with the marriage bond (48). The Council of Trent, therefore, had the clearest right to define that it is in the Church's power "to establish diriment impediments of matrimony" (49), and that "matrimonial causes pertain to ecclesiastical judges" (50).

23. (= Denz. 1854) Let no one, then, be deceived by the distinction which some civil jurists have so strongly insisted upon - the distinction, namely, by virtue of which they sever the matrimonial contract from the sacrament, with intent to hand over the contract to the power and will of the rulers of the State, while reserving questions concerning the sacrament of the Church. A distinction, or rather severance, of this kind cannot be approved; for certain it is that in Christian marriage the contract is inseparable from the sacrament, and that, for this reason, the contract cannot be true and legitimate without being a sacrament as well. For Christ our Lord added to marriage the dignity of a sacrament; but marriage is the contract itself, whenever that contract is lawfully concluded....

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Notes:

34. Canones Apostolorum, 16 17, 18, ed. Fr. Lauchert, J. C. B. Mohr (Leipzig, 1896) p. 3.

35. Philosophumena (Oxford, 1851), i.e., Hippolytus, Refutation of All Heresies, 9, 12 (PG 16 3386D-3387A).

36. Epistola ad Polycarpum, cap. 5 (PG 5, 723-724).

37. Apolog. Maj., 15 (PG 6, 349A, B).

38. Legal. pro Christian., 32, 33 (PG 6, 963-968).

39. De coron. milit., 13 (PL 2, 116).

40. De Aguirre, Conc. Hispan., Vol. 1, can. 11.

41. Harduin, Act. Conch., Vol. 1, can. 11.

42. Ibid., can. 16.

43. Ibid., can. 17.

44. Novel., 137 (Justinianus, Novellae, ed. C. E. Z. Lingenthal, Leipzig, 1881, Vol. 2, p. 206).

45. Fejer, Matrim. ex instit. Chris. (Pest, 1835).

46. Cap. 3, De ord. cogn. (Corpus juris canonici, ed. cit., Part 2, col. 276).

47. Cap. 3, De divort. (ed. cit., Part 2, col. 720).

48. Cap. 13, Qui filii sint legit. (ed. cit., Part 2, col. 716).

49. Trid., sess. xxiv, can. 4.

50. Ibid., can. 12.

Aquinas: Why There Is an Immaterial Soul

Aquinas: Why There Is an Immaterial Soul

I. The Text, from Summa theologiae I.75.1c: "Whether the soul is a body."

I answer that, to seek the nature of the soul, we must premise that the soul is defined as the first principle of life of those things which live: for we call living things "animate," [i.e. having a soul], and those things which have no life, "inanimate." Now life is shown principally by two actions, knowledge and movement. The philosophers of old, not being able to rise above their imagination, supposed that the principle of these actions was something corporeal: for they asserted that only bodies were real things; and that what is not corporeal is nothing: hence they maintained that the soul is something corporeal. This opinion can be proved to be false in many ways; but we shall make use of only one proof, based on universal and certain principles, which shows clearly that the soul is not a body.It is manifest that not every principle of vital action is a soul, for then the eye would be a soul, as it is a principle of vision; and the same might be applied to the other instruments of the soul: but it is the "first" principle of life, which we call the soul. Now, though a body may be a principle of life, as the heart is a principle of life in an animal, yet nothing corporeal can be the first principle of life. For it is clear that to be a principle of life, or to be a living thing, does not belong to a body due [merely] to the fact that it is a body; since, if that were the case, every body would be a living thing, or a principle of life. Therefore a body is competent to be a living thing or even a principle of life, as "such" a body [i.e., a specific kind of body]. Now that it is actually such a body, it owes to some principle which is called its act. Therefore the soul, which is the first principle of life, is not a body, but the act of a body; thus heat, which is the principle of calefaction, is not a body, but an act of a body.

II. Aquinas' Argument in Syllogistic Form:

Major: The first principle or formal cause of life of those things which live cannot be corporeal (No M is P).

Minor: The soul (anima) is the first principle of life of those things which live (S is M).

Conclusion: Therefore, the soul is not corporeal (No S is P).         

Proof of the Major: Although a body may be a principle or formal cause of life, as the heart is a principle of life in an animal, it cannot be the first principle of life.  For it is clear that to be a principle of life, or to be a living thing, does not belong to a body due [merely] to the fact that it is a body; since, if that were the case, every body would be a living thing, or a principle of life.  Therefore a body is competent to be a living thing or even a principle of life, as "such" a body [i.e., a specific kind of body].  Now that it is actually such a body, it owes to some principle which is called its act (form); thus heat, which is the principle of calefaction, is not a body, but an act (form) of a body.

Proof on the Minor: This is the definition of 'soul'. Explanation: "... principle of life": Life is shown principally by two actions, knowledge and movement; now, we call these things (that exhibit knowledge and movement) "animate" (animata) [i.e. having a soul], and those things which do not, "inanimate" (inanimata).  "First principle...": It is manifest that not every principle of vital action is a soul (for then the eye would be a soul, as it is a principle of vision; and the same might be applied to the other instruments of the soul) but it is the "first" principle of life, which we call the soul.  Therefore, the first principle of life is the soul.  

And the conclusion follows: The soul is incorporeal; it is not a body, but the first act (or substantial form) of any living body.

In Festo S. Cyrilli Alexandrini (Feb. 9), Acta

In Festo S. Cyrilli Alexandrini (Feb. 9), Acta

From Matins of the Feast of St. Cyril of Alexandria, Bishop, Confessor, and Doctor of the Church.
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
Cyríllus Alexandrínus, cujus præcónia non uníus tantum vel altérius sunt comprobáta testimónio, sed étiam œcumenicórum conciliórum Ephesíni et Chalcedonénsis actis celebráta, claris ortus paréntibus, ac Theóphili epíscopi Alexandríni nepos, adhuc adoléscens præcelléntis ingénii clara specímina dedit.  Lítteris ac sciéntiis egrégie imbútus, ad Joánnem epíscopum, Jerosolymitánum se cóntulit, ut in Christiána fide perficerétur.  Alexandríam deínde cum rediísset, Theóphilo vita functo, ad illíus sedem evéctus est : quo in múnere ita óptimi pastóris formam ab Apóstolo definítam constánter præ se tulit, ut sanctíssimi præsulis glóriam mérito sit adéptus.	The praises of Cyril of Alexandria have been celebrated not only by one writer or another, but have even been registered in the acts of the Ecumenical Councils of Ephesus and Chalcedon.  He was born of distinguished parents, and was the nephew of Theophilus, Pope of Alexandria.  While he was still young he displayed marks of his excellent understanding.  After giving a deep study to letters and science he betook himself to John, Bishop of Jerusalem, to be perfected in the Christian faith.  After his return to Alexandria, and the death of Theophilus, he was raised to that see.  In this office he kept ever before his eyes the type of the Shepherd of souls as it had been laid down by the Apostle ; and by ever adhering thereto deservedly earned the glory of an holy Bishop.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
Alexandria
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
Salútis animárum zelo incénsus curas omnes inténdit, ut sibi commíssum gregem in fídei et morum integritáte serváret, atque a venenátis infidélium et hæreticórum páscuis defénderet.  Hinc tum Nováti ásseclas e civitáte expélli, tum Judæos, qui furóre acti in cædem Christianórum conspiráverant, juxta leges puníri satégit.  Singuláre vero Cyrílli pro cathólicæ fídei incolumitáte enítuit stúdium contra Nestórium Constantinopolitánum epíscopum, asseréntem Jesum Christum ex María Vírgine hóminem tantum et non Deum natum, eíque divinitátem pro méritis esse collátam ; cujus emendatiónem cum frustra tentásset, eum sancto Cælestíno Pontífici máximo denuntiávit.	Zeal of the salvation of souls was kindled in him, and he undertook all cares to keep in the faith and in soundness of life the flock unto him committed, and to preserve them from the poisonous pastures of infidelity and heresy ; hence, in accordance with the laws, he caused the followers of Novátus to be expelled from the city, and those Jews to be punished who had been induced by rage to plan a massacre of the Christians.  His eminent care for the preservation of the Catholic faith pure and undefiled shone forth especially in his controversy against Nestorius, Patriarch of Constantinople, who asserted that Jesus Christ had been born of the Virgin Mary as man only and not as God, and that the Godhead had been bestowed upon him because of his merits.  Cyril first attempted to convert Nestorius, but when he found this hopeless he denounced him to the Supreme Pontiff the holy Celestine.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The heretic Nestorius
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
Saints Athanasius (left) and Cyril of Alexandria
Cælestíni delegáta auctoritáte, concílio Ephesíno præfuit, in quo hæresis Nestoriána pénitus proscrípta est, damnátus Nestórius et a sua Sede dejéctus, ac dogma cathólicum de una in Christo eáque divina persóna, et divína gloriósæ Vírginis Maríæ maternitáte assértum ; plaudénte pópulo univérso, qui incredíbili gáudio géstiens, collucéntibus fácibus domum dedúxit epíscopus.  Sed hac de causa Cyríllus calúmniis, injúriis et persecutiónibus, plúrimis a Nestório ejúsque fautóribus impetítus fuit ; quas ipse patientíssime tulit, ita ut, de sola fide sollícitus, quidquid advérsus eum effutiébant ac moliebántur hærétici, pro níhilo habéret.  Tandem pro Ecclésia Dei máximis perfúnctus labóribus, plurimísque scriptis éditis tum ad éthnicos et hæréticos confutándos, tum ad sacras Scriptúras et cathólica explanánda dógmata, sancto fine quiévit anno quadringentésimo quadragésimo quarto, episcopátus trigésimo secúndo.  Leo décimus tértius Póntifex máximus Offícium et Missam præclaríssimi hujus fídei cathólicæ propugnatóris et Orientális ecclésiæ lúminis, ad Ecclésiam univérsam exténdit.	As delegate of Pope Celestine, Cyril presided at the Council of Ephesus where the Nestorian heresy was condemned ; Nestorius deprived of his see ; and the Catholic doctrine as to the unity of the Person in Christ and the divine Motherhood of the glorious Virgin Mary was laid down amid the rejoicings of all the people, who escorted the bishops to their lodgings with a torch-light procession.  For this reason Nestorius and his followers made Cyril the object of slanders, insults, and persecutions which he bore with profound patience, having all his care for the purity of the faith, and taking no heed to what the heretics might say or try against him.  At length he died a holy death, in the year of salvation 444 and of his own papacy the 32nd.  After vast work for the Church of God, and leaving behind him divers writings directed either against heathens and heretics or to the exposition of the holy Scriptures and of Catholic doctrine, the Supreme Pontiff Leo XIII extended to the Universal Church the Office and Mass of this most eminent champion of the Catholic faith, and light of the Eastern Church.
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.

St. Augustine: Heretics are Not in (Partial) Communion with the Church

St. Augustine: Heretics are Not in (Partial) Communion with the Church

From the Mass of the Fifth Sunday After Epiphany: 

† Continuation of the Holy Gospel according to Matthew (13:24-30).

AT THAT time, Jesus spoke this parable to the multitudes: The kingdom of heaven is likened to a man that sowed good seed in his field. But while men were asleep, his enemy came, and oversowed cockle among the wheat, and went his way. And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle. And the servants of the good man of the house coming, said to him, Sir, didst thou not sow good seed in thy field? whence then hath it cockle? And he said to them, An enemy hath done this. And the servants said to him, Wilt thou that we go and gather it up? And he said, No: lest perhaps gathering up the cockle you root up the wheat also together with it. Suffer both to grow until the harvest; and in the time of the harvest, I will say to the reapers, Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.

† Sequéntia sancti Evangélii secúndum Joánnem (13:24-30).

IN ILLO tempore: Dixit Jesus turbis parábolam hanc: Símile factum est regnum cælórum hómini, qui seminávit bonum semen in agro suo. Cum autem dormírent hómines, venit inimícus ejus, et superseminávit zizánia, in médio trítici, et ábiit. Cum autem crevísset herba, et fructum fecísset, tunc apparuérunt et zizánia. Accedéntes autem servi patrisfamílias, dixérunt ei: Dómine, nonne bonum semen seminásti in agro tuo? Unde ergo habet zizánia? Et ait illis: Inimícus homo hoc fecit. Servi autem dixérunt ei: Vis, imus, et collígimus ea? Et ait: Non: ne forte colligéntes zizánia, eradicétis simul cum eis et tríticum. Sínite útraque créscere usque ad messem et in témpore messis dicam messóribus: Collígite primum zizánia, et alligáte ea in fascículos ad comburéndum, tríticum autem congregáte in horreum meum.

῾Η παραβολὴ τῶν ζιζανίων

24 ῎Αλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ· 25 ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἔσπειρε ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 26 ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησε, τότε ἐφάνη καὶ τὰ ζιζάνια. 27 προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ· κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια; 28 ὁ δὲ ἔφη αὐτοῖς· ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ δοῦλοι εἶπον αὐτῷ· θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά; 29 ὁ δὲ ἔφη· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον· 30 ἄφετε συναυξάνεσθαι ἀμφότερα μέχρι τοῦ θερισμοῦ, καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.

From Matins of the Fifth Sunday After Epiphany, 3rd Nocturn

Online Source: www.breviary.net 

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. 13, 24-30
In illo témpore : Dixit Jesus turbis parábolam hanc : Símile factum est regnum cælórum hómini, qui seminávit bonum semen in agro suo.   Et réliqua.	At that time : Jesus spake this parable unto the multitudes : The Kingdom of heaven is likened unto a man which sowed good seed in his field.  And so on, and that which followeth.
Homilía sancti Augustíni Epíscopi	A Homily by St. Augustine the Bishop
Liber Quæst. Evang. in Matth. cap. 11, tom. 4
Cum negligéntius ágerent præpósiti Ecclésiæ, aut cum dormitiónem mortis accíperent Apóstoli, venit diábolus, et superseminávit eos, quos malos fílios Dóminus interpretátur.  Sed quæritur : utrum hærétici sint, an male vivéntes cathólici?  Possunt enim dici fílii mali étiam hærétici, quia ex eódem Evangélii sémine, et Christi nómine procreáti, pravis opiniónibus ad falsa dógmata convertúntur.	In this parable the Lord hath reference to the time when the Shepherds of the Church should begin to wax careless, (or, it may be, to the time when the Apostles should fall asleep in the sleep of death,) at which time, the devil would come and sow that which the Lord calleth a seed of evil-doers.  Now, is this seed of evil-doers a reference to hereticks or to Catholics of bad lives?  It certainly is not unjust to call the hereticks a seed of evil-doers, seeing that they have sprung up from the seed of the Gospel, and have been begotten in the Name of Christ, and afterwards have turned into crooked ways and lying doctrines.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Ad te, Dómine, levávi ánimam meam : * Deus meus, in te confído, non erubéscam.V.  Custódi ánimam meam, et éripe me. R.  Deus meus, in te confído, non erubéscam.	R.  Unto thee, O Lord, will I lift up my soul ; * My God, I have put my trust in thee, O let me never be confounded.V.  O keep my soul, and deliver me. R.  My God, I have put my trust in thee, O let me never be confounded.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 8: Divínum auxílium máneat semper nobíscum. R.  Amen.	Benediction 8: May help divine be with us all, for ever abiding. R.  Amen.
Lesson viii
Sed quod dicit eos in médio trítici seminátos, quasi vidéntur illi significári, qui uníus communiónis sunt.  Verúmtamen quóniam Dóminus agrum ipsum, non Ecclésiam, sed hunc mundum interpretátus est : bene intelligúntur hærétici, quia non societáte uníus Ecclésiæ, vel uníus fídei, sed societáte solíus nóminis christiáni in hoc mundo permiscéntur bonis.  At illi, qui in eádem fide mali sunt, pálea pótius quam zizánia reputántur : quia pálea étiam fundaméntum ipsum habet cum fruménto, radicémque commúnem.	But since it is written that this seed was sown in the midst of the wheat, we ought perhaps to understand thereby a reference to such as are of one Communion with the righteous.  However, inasmuch as the Lord saith : The field is the world : and doth not thereby directly speak of the Church, we may with good reason understand the seed of evil-doers to be the hereticks, since in this world they are mingled together with the good, not in one common Communion, but only under one common name of Christian.  And Catholics of bad lives, which nevertheless are of one Faith with the good seed, and yet are themselves worthless, may more fitly be likened to straw than to tares, since the straw springeth from one soil and one root with the good grain-bearing ear of corn.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Duo Séraphim clamábant alter ad álterum : *Sanctus, sanctus, sanctus Dóminus Deus Sábaoth :* Plena est omnis terra glória ejus.V.  Tres sunt qui testimónium dant in cælo : Pater, Verbum, et Spíritus Sanctus : et hi tres unum sunt. R.  Sanctus, sanctus, sanctus Dóminus Deus Sábaoth.V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Plena est omnis terra glória ejus.	R.  The two Seraphim did cry the One to the Other : * Holy, holy, holy is the Lord God of Hosts : * The whole earth is full of his glory.V.  For there are Three that bear record in heaven, the Father, the Son, and the Holy Ghost : and these Three are One. R.  Holy, holy, holy is the Lord God of Hosts.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  The whole earth is full of his glory.
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
In illa plane sagéna, qua concludúntur et mali et boni pisces, non absúrde mali cathólici intelligúntur.  Aliud est enim mare, quod magis mundum istum signíficat : áliud sagéna, quæ uníus fídei, vel uníus Ecclésiæ communiónem vidétur osténdere.  Inter hæréticos et malos cathólicos hoc ínterest, quod hærétici falsa credunt : illi autem, vera credéntes, non vivunt ita ut credunt.	However, as touching the net cast into the sea, and enclosing a great multitude of fishes, both bad and good, we may well understand that by the bad are meant Catholics of bad lives.  For the sea is one thing whereby we may understand to be signified the world ; and the net another , which seemeth to signify our Faith, or the Communion of one Church.  Between hereticks and sinful Catholics there is this difference : hereticks believe a lie : sinful Catholics believe the truth, but live not what they believe.
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

'Quæstiones Disputatæ' now an Easy-to-Use Message Board (in Google Groups)

'Quæstiones Disputatæ' now an Easy-to-Use Message Board (in Google Groups)

(Visit or subscribe to the group here.).

Think like a Scholastic Thomist!  Did you like the post Quæstio Disputata on the Soul (link)?  Want to learn how to write and dispute according to the scholastic method?  Well, you're in the right place!  Ite ad Thomam has redesigned its forum, now called Quæstiones disputatæ ('Disputed Questions', after the works of St. Thomas Aquinas), as an easy-to-use message board in Google Groups.  It is an exclusive forum that aims to train aspiring and professional Thomists (students, professors, seminarians, priests, religious, etc.) to dispute using the scholastic method, as well as provide for traditional Catholics a forum to discuss issues pertaining to traditional Catholic thought.   Quæstiones Disputatæ also offers to its members academic advising (e.g., to what schools one should apply, how to construct a curriculum vitae, what to read, etc.) as well as occasional free downloads of books from Ite ad Thomam Out-of-Print Library (ITOPL).


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Quæstiones Disputatæ and More!!!  Quaestiones Disputatae is also an excellent opportunity for both aspiring and professional Thomists (students, professors, seminarians, priests, religious, etc.) to meet other traditional Catholics and scholastic Thomists on the web, discuss controversial issues with like-minded peers, get personal feedback on their thoughts, establish connections, and build friendships, get advice, announce and organize activities, etc. More importantly, it is a solid medium for making a positive contribution towards the restoration of Scholastic Thomism. Eventually, the hope that we create a worldwide network of traditional Catholics with a common interest in the restoration of Scholastic Thomism.

Anselm's Ontological Argument - A Scholastic Thomist's Critique

Anselm's Ontological Argument - A Scholastic Thomist's Critique

From St. Anselm of Canterbury (AD 1033-1109), Proslogion 2:

Therefore, Lord, who grant understanding to faith, grant me that, in so far as you know it beneficial, I understand that you are as we believe and you are that which we believe. Now we believe that you are something than which nothing greater can be conceived.  Then is there no such nature, since the fool has said in his heart: God is not? But certainly this same fool, when he hears this very thing that I am saying - something than which nothing greater can be conceived - understands what he hears; and what he understands is in his understanding, even if he does not understand that it is. For it is one thing for a thing to be in the understanding and another to understand that a thing is.  For when a painter conceived beforehand what he is going to make, he has in his understanding what he has not yet made but he does not yet understand that it is. But when he has already painted it, he both has in his understanding what he has already painted and understands that it is.

Therefore even the fool is bound to agree that there is at least in the understanding something than which nothing greater can be conceived, because when he hears this he understands it, and whatever is understood is in the understanding.  And certainly that than which a greater cannot be conceived cannot be in the understanding alone. For if it is at least in the understanding alone, it can be conceived to be in reality too, which is greater. Therefore if that than which a greater cannot be conceived is in the understanding alone, that very thing than which a greater cannot be conceived is something than which a greater can be conceived.  But certainly this cannot be. There exists, therefore, beyond doubt something than which a greater cannot be conceived, both in the understanding and in reality.

Anselm's Ontological Argument in Syllogistic Format:

P1: God is that nothing greater than which can be conceived (NGC).

P2: NGC exists either (a) only in the mind, or (b) both in the mind and in reality.

P3: NGC cannot exist (a) only in the mind.

C: Therefore, NGC exists (b) both in the mind and in reality.

Defense of P3: If NGC existed (a) only in the mind, then NGC would not be an NGC.  But that would be contradictory.  Therefore, NGC does not exist (a) only in the mind, but (b) both in the mind and reality. 

P1: G is NGC

P2: NGC is (R V M)

P3: ~ M

C: Therefore, R

From St. Thomas Aquinas, Summa theologiae I.2.1:

Article 1. Whether the existence of God is per se known?

Objection 2. Further, those things are said to be per se known which are known as soon as the terms are known, which the Philosopher (Posterior Analytics I.3) says is true of the first principles of demonstration. Thus, when the nature of a whole and of a part is known, it is at once recognized that every whole is greater than its part. But as soon as the signification of the word "God" is understood, it is at once seen that God exists. For by this word is signified that thing than which nothing greater can be conceived. But that which exists actually and mentally is greater than that which exists only mentally. Therefore, since as soon as the word "God" is understood, it exists mentally, it also follows that it exists actually. Therefore the proposition "God exists" is per se known.

Reply to Objection 2. Perhaps not everyone who hears this word "God" understands it to signify something than which nothing greater can be thought, seeing that some have believed God to be a body. Yet, granted that everyone understands that by this word "God" is signified something than which nothing greater can be thought, nevertheless, it does not therefore follow that he understands that what the word signifies exists actually, but only that it exists mentally. Nor can it be argued that it actually exists, unless it be admitted that there actually exists something than which nothing greater can be thought; and this precisely is not admitted by those who hold that God does not exist.

Aquinas' Critique, as it Corresponds to the Syllogism Above:

P1 is unfounded: "Perhaps not everyone who hears this word "God" understands it to signify something than which nothing greater can be thought, seeing that some have believed God to be a body." 

The argument is invalid.  The argument  commits the fallacy of equivocation due to multiple suppositions of the term "God."  In the premises, the terms "God" and NGC are taken with material supposition: the premises speak of the concepts "God" and NGC.  But in the conclusion, the term "God" is taken with formal supposition: that is, the conclusion speaks, not of the concept "God," but of the real entity God.   The argument, thus, makes an invalid inference from the concept "God" (which we create in our minds) to the reality God (Who created our minds).  From the concept of an NGT one can only infer that such a concept includes the concept "existence" as part of its comprehension, much in the same way that, from the concept "perfect tropical island" we can infer that such a concept includes the concept "existence" as part of its comprehension.  But none of this allows us to ascribe any real, extramental existence, whether to God or to a perfect tropical island.  In Aquinas' own words, from the premises given, "it does not follow that [he who thinks of an NGT] understands that what the word signifies exists actually, but only that it exists mentally."


Note: the only way one could infer God's real existence from such an argument is by supplying a premise that states that an NGT really exists. If an NGT really exists, then it would follow that it has necessary existence: it would exist by definition.  But that premise would turn the whole argument in to a petitio principii (i.e., the fallacy of circular reasoning, or 'begging the question').  In Aquinas' words, "nor can it be argued that it actually exists, unless it be admitted that there actually exists something than which nothing greater can be thought; and this precisely is not admitted by those who hold that God does not exist."

The Origin of the Word "Dunce"...

The Origin of the Word "Dunce"...

Inspires a modicum of respect and empathy for the Rennaisance Scotists:

"DUNCE, a slow or stupid person, one incapable of learning.  The word is derived from the name of the great schoolman, John Duns Scotus, whose works on logic, theology and philosophy were accepted text-books in the universities from the 14th century. "Duns" or "Dunsman" was a name early applied by their opponents to the followers of Duns Scotus, the Scotists, and hence was equivalent to one devoted to sophistical distinctions and subtleties.  When, in the 16th century, the Scotists obstinately opposed the "new learning" [i.e., anti-scholastic Renaissance  humanism], the term "duns" or "dunce" became, in the mouths of the humanists and reformers, a term of abuse, a synonym for one incapable of scholarship, a dull blockhead."  (From Chisholm, Hugh, ed. Encyclopædia Britannica, 11th edition, Cambridge: Cambridge University Press, 1911.)