tag:blogger.com,1999:blog-75985327232128799402024-03-08T11:21:40.626-05:00Catholic MeditationsA Catholic-themed opinion blog about various topics, including theology, philosophy, politics and culture, from a Thomistic perspective.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.comBlogger77125tag:blogger.com,1999:blog-7598532723212879940.post-57679638394934966492022-01-08T13:19:00.004-05:002022-01-08T13:19:31.944-05:00Arresting Strangeness: Gerard Manley Hopkins and the Remedy of Recovery<p> <!--[if gte mso 9]><xml>
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</p><p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">“In the beginning God created heaven,
and earth.” (Gn 1:1 <i>DRA</i>) This is the beginning of the Holy Scriptures,
and it is the beginning and foundation of the whole Christian vision of the world.
We do not believe that Creation is merely a random accident or an eternally
meaningless loop. Rather, all of Creation reflects God, and humans, who can
perceive this and long for the One it reflects, are intentionally made and
destined to be united with God. Gerard Manley Hopkins (1844-1889), an English
convert to Catholicism and a Jesuit priest, sought not only to describe and
explain this fundamental truth, but to enter into the daily human experience of
God’s creative, self-expressive power communicated sacramentally through the
natural world. For Hopkins, every touch, sight and scent is a refreshment of
the implicit love which is spoken to our hearts by the voice of God in every
moment that he sustains our existence. </span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">To express his ideas, Hopkins
employed the art of poetry, and his vision is most clearly seen in his sonnet
“God’s Grandeur,” which masterfully demonstrates his unique poetic meter,
called “sprung rhythm,” employing Old English-style alliteration and assonance;
onomatopoeia to simulate the natural texture and tangibility of human speech;
relatable ordinary imagery (as in “foil” and “oil”);<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></sup></span></sup></a> and a
rhyming structure to lend his verses musical power. This meter, in which
“native speech rhythms embody most markedly the ‘inscape’ of speech, whose
revelation is the object of poetry,”<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></sup></span></sup></a> is the
channel Hopkins used to encapsulate two of the overriding concepts implied
throughout his poetry: <i style="mso-bidi-font-style: normal;">inscape</i> and <i style="mso-bidi-font-style: normal;">instress</i>. </span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">These concepts of ‘inscape’ and
‘instress’ were original to Hopkins, and their uniqueness and complexity set
Hopkins’s poetry apart. While his usage of the terms was relatively
inconsistent, a general definition for each is essential for truly grasping the
meaning of his poetry. According to Hopkins scholar Tim Noble, inscape “refers
to the peculiar qualities of a thing or a place or a person that makes that
thing, place, person, what it is.”<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></sup></span></sup></a> Noble’s
interpretation mirrors the thought of the late Scholastic theologian Bl. John
Duns Scotus (1265/66-1308), who distinguished the unity and individuality of
each thing created by God as a distinct principle – “the <i style="mso-bidi-font-style: normal;">haecceitas</i> of a thing, its precise and unique individualising
content.”<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></sup></span></sup></a> Absorbing
Scotus’s concept, Hopkins recognized in inscape the artistic imprint of God
spoken in Creation, the effusive wisdom and self-knowledge of the Word of God realized
in the essential uniqueness, infused meaning and characteristic depth of all
that he has made. As Hywel Thomas explains, Hopkins extended the pronouncement
of Genesis 1:1 into its fulfillment in John 1:1: “Communication presupposes
significance, and the latter is <i style="mso-bidi-font-style: normal;">already
there</i> in the world as presented to consciousness. ‘In the beginning was the
LOGOS.’”<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></sup></span></sup></a></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">The concept of instress can be
defined as “the underlying creative power that takes the particularity of the
perceived and perceiver and enables communication to occur - or, I suppose, we
could say, the Holy Spirit.”<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></sup></span></sup></a>
Instress is thus the unifying principle which realizes inscape and makes it
intelligible. “And that tension, that equilibrium, that dynamic holding
together of its parts in one whole, is its ‘instress’.”<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></sup></span></sup></a> Just as
the Father and Son subsist in the loving unity of the Holy Spirit within the
life of the Blessed Trinity, so the same Spirit analogously harmonizes every
created entity with the binding threads of his love, yet without ever
destroying their individuality. As we observe Creation and identify “the cosmic
patterns behind the forms,”<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></sup></span></sup></a> by
our God-given intellect and imagination humans are capable of recognizing both
the inscape of things and the instress which holds them together by the
sustenance of God’s will – the Holy Spirit. Our recognition is not merely the
imposition of human mental concepts onto an impersonal, unintelligible cosmos, as
in the nominalism of William of Ockham and Immanuel Kant, but rather a mystical,
connatural intuition of God’s sacramental presence pervading all Creation and
on which Creation depends for its very existence; as Hopkins explained: “all
things are upheld by instress and are meaningless without it.”<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></sup></span></sup></a></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">Despite the universality of the Logos
presented in the inscape and instress of all things, of whom St. Paul said, “For
the invisible things of him, from the creation of the world, are clearly seen,
being understood by the things that are made; his eternal power also, and
divinity”, (Rom 1:20) in the accumulation of years humans tend to become
‘familiarized’ with life, filing away experiences into neat categories and
forgetting the enchantment of eternal freshness and the unnecessary gratuity of
Creation. In this vein, “God’s Grandeur” is presented as a kind of diagnosis by
Hopkins, “in which those who ignore the divine inscape in creation are the same
people who choose to disobey God’s law.”<a href="#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></sup></span></sup></a> While
“the world is charged with the grandeur of God,” yet after years of life the
grandeur is “crushed.” </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in;"><span style="font-size: 12.0pt;"></span></p><blockquote><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in;"><span style="font-size: 12.0pt;">[A]ll is
seared with trade; bleared, smeared with toil; </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in;"><span style="font-size: 12.0pt;">And wears
man's smudge and shares man's smell: the soil </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in;"><span style="font-size: 12.0pt;">Is bare
now, nor can foot feel, being shod.<a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></sup></span></sup></a></span></p></blockquote><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in;"><span style="font-size: 12.0pt;"><a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"></span></sup></span></sup></a> </span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in;"><span style="font-size: 12.0pt; line-height: 200%;">Not only familiarity but the “smudge”
of original sin stains this fallen world and distracts from the love
electrifying its every moment. </span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">As a remedy to this Hopkins reminds
us that “nature is never spent;</span> / <span style="font-size: 12.0pt; line-height: 200%;">There lives the dearest freshness deep down things.”<a href="#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></sup></span></sup></a> In
his poetry Hopkins strives to shine a piercing light through the leaf mold of
familiarity, composting experience into revelatory expression. Hopkins shares
this aim with fellow Catholic poet J.R.R. Tolkien (1892-1973), who was a great
admirer of Hopkins’s poetry.<a href="#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[13]</span></span></span></span></a>
Like Hopkins, Tolkien perceived the connection between the artistic nature of
God’s creative act and that of human art. Just as God reveals himself in an
analogical, implicit way in his Creation, illustrating his transcendental unity,
truth, beauty and goodness through the love of Creation as truly Other, for its
own sake, so do human artists express themselves through their art, making
something new out of love for their work as Other. By the imitative act of art,
humans thus imitate God, “because we are made: and not only made, but made in
the image and likeness of a Maker.”<a href="#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[14]</span></span></span></span></a>
</span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">Both Hopkins and Tolkien saw art as a
means of healing the deadening and dehumanizing familiarization of Creation
which accrues as our days in this life accumulate and as we become daily more
distracted by the cares of the world and the overshadowing blur of sin. “Artistic
subcreation, in which we give ‘to ideal creations the inner consistency of
reality’”<a href="#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[15]</span></sup></span></sup></a> - a
kind of emulative “instress” - can administer the medicine of Recovery, which
Tolkien defines as “‘seeing things as we are (or were) meant to see them’ – as
things apart from ourselves.”<a href="#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[16]</span></sup></span></sup></a> Hopkins’s
deeply Catholic poem reminds us that God’s healing and sustaining creative love
is never removed from Creation; it is only clouded by familiarity and sin. As
the <i>Catechism of the Catholic Church </i>reminds us, “The manifold
perfections of creatures - their truth, their goodness, their beauty all
reflect the infinite perfection of God.”<a href="#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[17]</span></sup></span></sup></a> Creation
can never lose the intrinsic beauty which it possess as the Other, the beloved
artwork of God. </span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">By this Art, and most of all in
Fantasy, in which subcreation is raised up to the making of a world which, in
its “arresting strangeness”,<a href="#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[18]</span></span></span></span></a>
is authentically fresh and apart from ourselves, we can come to see the
intentional, loving will behind Creation, that things could be different than
they are, or could have not been at all. G.K. Chesterton (1874-1936) described
the roots of subcreative Recovery as deriving from the loving intentionality of
God’s own act of “Primary” Creation, which we too often take for granted by
seeing Nature in a purely materialistic and mechanistic way: </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-indent: .5in;"><span style="font-size: 12.0pt;"></span></p><blockquote>The only words that ever satisfied me as describing Nature are the
terms used in the fairy books, ‘charm,’ ‘spell,’ ‘enchantment.’ They express
the arbitrariness of the fact and its mystery. A tree grows fruit because it is
a magic tree. Water runs downhill because it is bewitched. The sun shines
because it is bewitched... These tales say that apples were golden only to
refresh the forgotten moment when we found that they were green. They make
rivers run with wine only to make us remember, for one wild moment, that they
run with water.<a href="#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[19]</span></span></span></span></a></blockquote><a href="#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"></span></span></span></span></a><p></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">Continuing on this theme in his essay
“On Fairy-Stories,” Tolkien offered two further medicinal applications of
subcreation: Escapism and Consolation. Unlike the materialist, who cannot see
through the prison-bars of this fallen world and so has become
institutionalized, forgetting or even despising the idea of escape, subcreative
art shows us the Uncreated Light beyond the darkness of sin which cannot be
dimmed except by our own blindfolds. Escaping into the reminder of the infinite
and creative love of the Holy Spirit given by works of art which seek to
connect humanity to the essential transcendence of God’s truth, goodness and
beauty offers the Consolation that, although this world is fallen, “the Holy
Ghost over the bent / World broods with warm breast and with ah! bright wings.”<a href="#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[20]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; text-indent: .5in;"><span style="font-size: 12.0pt; line-height: 200%;">In modern times, and indeed in all
times since the Fall, we live in the Vale of Tears, enshrouded by confusion,
sorrow and injustice, distracted by the “the care of this world and the
deceitfulness of riches” (Mt 13:22) and the deceptions of “the flesh, the
world, and the devil.”<a href="#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[21]</span></span></span></span></a>
And yet, by Creation itself and the Word of God through whom “all things were
made,” (Jn 1:3) God shows us a timeless antidote to this deadly poison: subcreative
art. Through art, we can remind the world of the unfathomable mystery and
goodness of God shining through Creation, to thereby contribute to the quest of
the New Evangelization and seek to fulfill the promise made by Dostoevsky long
ago: “Beauty will save the world.”<a href="#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[22]</span></span></span></span></a></span></p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></sup></span></sup></a><span style="color: #222222;"> Gerard Manley Hopkins, "God’s Grandeur," in <i style="mso-bidi-font-style: normal;">Flowers of Heaven</i>, rev. ed., compiled by
Joseph Pearce (San Francisco: Ignatius Press, 2005), 206. </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></sup></span></sup></a><span style="color: #222222;"> James I Wimsatt, <i style="mso-bidi-font-style: normal;">Hopkins’s
Poetics of Speech Sound: Sprung Rhythm, Lettering, Inscape</i> (Toronto:
University of Toronto Press, Scholarly Publishing Division, 2006), 46.</span><span style="color: #222222; font-size: 10.0pt;"></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></sup></span></sup></a><span style="color: #222222;"> Tim Noble, “‘The Mind Has Mountains’: Gerard Manley
Hopkins, Landscape and Poetry,” <i style="mso-bidi-font-style: normal;">Communio
Viatorum</i> 59, no 2 (2017), 226. </span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></sup></span></sup></a><span style="color: #222222;"> Noble, “Mind Has Mountains,” 226.</span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></sup></span></sup></a><span style="color: #222222;"> Hywel Thomas, “Gerard Manley Hopkins and John Duns
Scotus,” <i style="mso-bidi-font-style: normal;">Religious Studies</i> 24, no. 3
(1988), 344.</span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></sup></span></sup></a><span style="color: #222222;"> Noble, “Mind Has Mountains,” 227.</span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></sup></span></sup></a><span style="color: #222222;"> Thomas, “Hopkins and Scotus,” 344.</span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></sup></span></sup></a><span style="color: #222222;"> Wimsatt, <i style="mso-bidi-font-style: normal;">Hopkins’s
Poetics</i>, 96. </span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></sup></span></sup></a><span style="color: #222222;"> Gerard Manley Hopkins, <i style="mso-bidi-font-style: normal;">The Note-books and Papers of Gerard Manley Hopkins</i> (Great Britain:
Oxford University Press, 1937), 98.</span><span style="color: #222222; font-size: 10.0pt;"> </span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></sup></span></sup></a><span style="color: #222222; font-size: 10.0pt;"> </span><span style="color: #222222;">David
V. Urban, “Ignatian Inscape and Instress in Gerard Manley Hopkins’s ‘Pied
Beauty,’ ‘God’s Grandeur,’ ‘The Starlight Night,’ and ‘The Windhover’:
Hopkins’s Movement toward Ignatius by Way of Walter Pater,” <i style="mso-bidi-font-style: normal;">Religions</i> 9, no. 2 (2018), 5.</span><span style="color: #222222; font-size: 10.0pt;"></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></sup></span></sup></a><span style="color: #222222;"> Hopkins, “God’s Grandeur,” 206.</span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></sup></span></sup></a><span style="color: #222222;"> Hopkins, “God’s Grandeur,” 206.</span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[13]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> J.R.R. Tolkien, <i>The Letters of J.R.R. Tolkien</i>,
ed. Humphrey Carpenter, Christopher Tolkien (London: HarperCollinsPublishers,
1981), 127-128. Kindle.</span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[14]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> J. R. R. Tolkien, “On Fairy-Stories,” in <i>The
Tolkien Reader</i> (Great Britain: George Allen & Unwin, 1964), 75.</span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[15]</span></sup></span></sup></a><span style="color: #222222;"> Tolkien, “On Fairy-Stories,” 68.</span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[16]</span></sup></span></sup></a><span style="color: #222222;"> <a name="_Hlk92298458">Tolkien, “On Fairy-Stories,” </a>77.</span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: 0in; mso-border-shadow: yes; mso-padding-alt: 31.0pt 31.0pt 31.0pt 31.0pt; text-indent: .2in;"><a href="#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><sup><span style="mso-special-character: footnote;"><sup><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[17]</span></sup></span></sup></a><span style="color: #222222;"> <i style="mso-bidi-font-style: normal;">Catechism of the
Catholic Church</i>, 2501, at St. Charles Borromeo Catholic Church,
www.scborromeo2.org.</span><span style="color: #222222; font-size: 10.0pt;"> </span></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[18]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Tolkien, “On Fairy-Stories,” 68.</span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[19]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> G.K. Chesterton, “The Ethics of Elfland,” in <i>Orthodoxy</i>
(Digireads.com Publishing, 2018), 33.</span></p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[20]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Hopkins, “God’s Grandeur,” 206.</span></p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[21]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Thomas Aquinas, <i>Summa theologiae</i>, III, q. 41,
a. 1, obj. 3, at New Advent, www.newadvent.org.</span></p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[22]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Fyodor Dostoevsky, <i>The Idiot</i>, trans. Richard
Pevear and Larissa Volokhonsky (New York: Vintage Classics, 2012), 382.</span> </p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-58122509874576735862021-12-26T17:30:00.002-05:002021-12-26T17:30:37.124-05:00The Crowning Good: Boethius and Aquinas on Happiness<p class="MsoNormal"><!--[if gte mso 9]><xml>
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</xml><![endif]--> What is happiness, and how can it be obtained? The question
of happiness is a perennial human concern, one for which all people seek an
answer. The question may be answered, and happiness itself defined, in various
ways, and these ways are fundamental to the religious, philosophical and
artistic traditions of the world. In the history of Catholic philosophy,
particularly during the Middle Ages, two of the greatest thinkers - Boethius (most
notably in his classic work, <i>The Consolation of Philosophy</i>) and St.
Thomas Aquinas - gave their own answers to this question, and while they
diverged on some points, they agreed on the essential concepts. Through an
examination of the conceptions of happiness and its means of attainment given
by these two philosophers, happiness may be more fully understood, modern understandings
of it examined in a new light and obstacles to becoming happy more readily
overcome.</p>
<p class="MsoNormal">In the Scholastic tradition which Boethius helped to begin
and whose most eminent champion was St. Thomas Aquinas, it is fitting to first
give the definitions of happiness offered by these two philosophers. For St.
Thomas, happiness consists in the acquisition of the last end, the highest
perfection or <i>summum bonum</i>, namely eternal life in union with God. “[S]ince
everything desires its own perfection, a man desires for his ultimate end, that
which he desires as his perfect and crowning good.”<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a> No
actions are done without purpose, whether by natural instinct or by the free
will of a rational agent; this teleological purpose or goal of action is the
ultimate end, the highest perfection possible for the agent. Human acts are
thus performed for the perfection of the individual person, and this perfection
is the intended end of each act, even if intermediate ends are pursued as means
to or substitutes for this ultimate end. The perfection of human nature, which
St. Thomas understood to be the condition of happiness, is the “perfect and
crowning good,” whom he identified as God, the principle and source in whom all
created goods participate. Edward Feser, in his book <i>Aquinas</i>, explains
St. Thomas’s use of the term “desire” more precisely: </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;">[B]y
‘desirable’ Aquinas does <i>not</i> mean that which conforms to some desire we
happen contingently to have, nor even, necessarily, anything desired in a
conscious way. Here as elsewhere, it is the notion of the final cause – the end
or goal towards which a thing is directed by nature – that is key.<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;"> </p>
<p class="MsoNormal">St. Thomas’s definition of happiness is largely consistent
with that of Boethius, as both were heirs of the Platonic, Aristotelian and
Christian philosophical traditions. However, while Boethius’s Catholic
worldview is more explicit in works other than <i>The Consolation of
Philosophy,</i> the most significant philosophical difference between the two
thinkers is that Boethius was primarily Platonic in influence, seeing Plato
(and Socrates through him) as the greatest philosopher and Aristotle as
admirable but more derivative, whereas St. Thomas held Aristotle to be “the
Philosopher,” and in his own work he perfected the fusion of Aristotelian
philosophy with Platonism and Catholic doctrine sought after by medieval thinkers
for decades. Accordingly, the description of Boethius’s understanding of
happiness as given by St. Thomas accurately distills the disparity between
them: </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;">Boethius,
in defining happiness, considered happiness in general: for considered thus it
is the perfect common good; and he signified this by saying that happiness is
‘a state made perfect by the aggregate of all good things,’ thus implying that
the state of a happy man consists in possessing the perfect good. But Aristotle
expressed the very essence of happiness, showing by what man is established in
this state, and that it is by some kind of operation. And so it is that he
proves happiness to be ‘the perfect good’.<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;"> </p>
<p class="MsoNormal" style="text-indent: 0in;">Boethius and St. Thomas thus share
the same essential definition of happiness, but by Aristotle’s insights St.
Thomas apprehends not only the state of happiness as “the aggregate of all good
things,” but also the essence of happiness itself as “the perfect good” and the
proper means of attaining it via an intellectual operation. Boethius also
understood the intellectual nature of happiness, as he observed, “you, made in the
likeness of God by virtue of your reason,”<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a> agreeing
with St. Thomas that the intellect is the means by which we behold God and thus
gain happiness.</p>
<p class="MsoNormal">Happiness, from these definitions, may be further clarified
by distinguishing between what St. Thomas calls perfect and imperfect
happiness. The form or degree of happiness attainable in this life is only the
imperfect, because our ultimate end of union with God as the highest good and
perfection of our nature can only be gained through the elevation of the human
intellect by grace to directly see and thus perfectly know God in the Beatific
Vision of Heaven. St. Thomas uses an admixture of theology with his
philosophical treatment of happiness, but even the recognition of our perfect
happiness as consisting only in beholding God, alongside our incapacity to
reach this goal prior to death and without the personal elevation of God, is a
truth that can be known by reason alone; St. Thomas simply gives the revealed
answer to this dilemma in the salvific joy promised by Jesus Christ in
Scripture. </p>
<p class="MsoNormal">Based on this, St. Thomas described, in a sense, two forms
of imperfect happiness which are indeed obtainable in this life. The first form
of imperfect happiness is gained through virtue, in “an operation of the
practical intellect directing human actions and passions.”<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a> However,
because the practical intellect only pursues actions ordained to ends other
than themselves, it cannot perfect human nature, and thus happiness is obtained
rather through the speculative intellect, which apprehends and possesses goods as
fitting for their own sakes. The end of the speculative intellect is the
contemplation of truth and the supreme good as known. Since we cannot behold
ultimate truth perfectly in this life, we can only contemplate in a lesser way,
and this is the second form of imperfect happiness attainable in this life,
consisting in the contemplation of participated truths and goods through the
medium of the senses, but St. Thomas says that we can live an authentic
contemplative life, as the highest fulfillment of human nature, even in the
midst of the active life, the latter of which can aid the former via virtue, if
we orient our lives to contemplation: “since he can always easily turn to it,
and since he ordains the very cessation, by sleeping or occupying himself
otherwise, to the aforesaid occupation, the latter seems, as it were,
continuous.”<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a> While imperfect happiness
is available in this life as a kind of consolation, St. Thomas does not see
this as a substitute for or alternative to perfect happiness; rather, he sees
perfect happiness as natural to man and the ultimate end of all our acts: “man
is ordained to happiness through principles that are in him; since he is
ordained thereto naturally.”<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a> Thus,
since anything to which we are ordained for our perfection cannot be to its
imperfect form but only its perfect, we are made for union with God by nature
and cannot be satisfied by imperfect happiness.</p>
<p class="MsoNormal">Boethius largely shares St. Thomas’s view of perfect
happiness. For him, happiness is a partaking of the perfect happiness or
goodness of God, whose happiness is his essence, whereas for us happiness is
created as our possession of God who is the perfection of the good. While he,
like St. Thomas, believed that material goods can be enjoyed as such, they
cannot bring true happiness and thus happiness is only perfected in union with
God. While he did not seem to explicitly distinguish perfect and imperfect
happiness as did St. Thomas, Boethius still described the possibility of
happiness in this life as deriving from virtue, which is immune to the whims of
fortune or any changes caused by the finitude of the world; only the voluntary
choices of the individual can cause virtue to grow or be lost, and as a kind of
means toward or preparation for the attainment of the highest good in God,
virtue is the highest possible satisfaction of the human soul obtainable in
this world.</p>
<p class="MsoNormal">The greatest and most common struggle humans face in this
life is the discernment of what happiness is and what means to pursue in order
to attain it. In this lifelong yearning, worldly goods are frequently confused
for higher goods, and this is due, St. Thomas explains through his Aristotelian
lens, to the fact that all human knowledge begins in the senses, and so
material goods are the most easily recognized. However, according to St. Thomas,
goods which are exterior to man or are purely bodily “are ordained to the goods
of the soul, as to their end,”<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></a> since
man’s highest power and that which makes him to be human is his intellect and
thus happiness consists primarily in the perfection of the intellectual soul.
The senses aid happiness because the intellect comes to know the truth which is
its perfection in this world antecedently through the senses. Even in the New
Heaven and Earth, when, according to revelation, the saints will be given
spiritual bodies and will behold God in the Beatific Vision in a more corporeal
way, “at the resurrection, ‘from the very happiness of the soul,’ as Augustine
says, ‘the body and the bodily senses will receive a certain overflow, so as to
be perfected in their operations’.” Nevertheless, at that time, “the operation
whereby man’s mind is united to God will not depend on the senses”.<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></a> Thus,
material or bodily goods in this life, since they are only possessed in a
finite, temporary way, often dependent on other people or situations and on
worldly fortunes, can never perfect our intellect and bring true happiness.</p>
<p class="MsoNormal">Boethius, through the poetic figure of the “goddess of
fortune,” gave the understanding of material goods which St. Thomas and
countless other philosophers through the ages would adopt in its essence. Goods
which are finite, temporary, exterior or dependent on others can never bring
true happiness, since only the full and complete possession of the highest good
with permanence can perfect human nature and bring eternal happiness. As St.
Thomas would echo centuries later, these goods are also “goods of fortune,”<a href="#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></a>
often dependent upon chance beyond one’s own control and as such cannot be
truly possessed. As Boethius explained, “One service only can Fortune do, when
she reveals her own nature and distinguishes true friends from false.” (22) As
Thomas Albert Howard explains Boethius’s position, “Philosophy suggests to
Boethius that misfortune can have a salutary effect insofar as it reminds us of
the true nature of things and prompts us to seek more enduring forms of joy.”<a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></a>
By giving and taking away its goods arbitrarily, fortune can serve the purpose
of reminding people that we cannot be satisfied by that which can be obtained
through fortune, and the perceptive can thus be led to the Good which is immune
to fortune’s inscrutable will and is truly permanent and authentic. This
supreme Good is known through the intellect, and thus Boethius further counters
the desire for external goods: “Have ye no good of your own implanted within
you, that ye seek your good in things external and separate?” (35) As Matthew
D. Walz explains, “[A] thing of fortune is good if and only if it always makes
good that to which it is joined. Lacking universal beneficiality, a thing of
fortune must be intrinsically indifferent.”<a href="#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></a></p>
<p class="MsoNormal">In the human struggle for happiness and the attempt to
discern the perfect good amidst worldly goods apprehended by the senses, an
equal or even greater source of confusion is in interior rather than purely
exterior and material goods. However, because interior goods are still only
imperfect in themselves and subject to our fallible grasp, they cannot bring
perfect happiness: </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;">For
that good which is the last end, is the perfect good fulfilling the desire. Now
man's appetite, otherwise the will, is for the universal good. And any good
inherent to the soul is a participated good, and consequently a portioned good.
Therefore none of them can be man's last end.<a href="#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></a>
(I-II, 2, 7)</p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;"> </p>
<p class="MsoNormal" style="text-indent: 0in;">St. Thomas explains that the
speculative or sapiential sciences, although they are studied for fitting
objects rather than as mere means to other ends, can still only come to know
and contemplate truths which are participations of that truth that is
essentially true, i.e. God, since “the entire consideration of speculative
sciences cannot extend farther than knowledge of sensibles can lead”<a href="#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></a>
(ST I-II, 3, 6) through abstraction, and these participated truths cannot fully
perfect the intellect because they only give imperfect knowledge. St. Thomas
does, however, in his <i>In libros metaphysicorum, </i>emphasize that the
sciences are ordered toward happiness: “All sciences and arts, however, have a
single aim, man’s perfection, which is his happiness.”<a href="#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></a> Similarly,
pleasure, while an interior experience, is either delight or bodily pleasure.
Delight as the result of the possession of a fitting good is only derivative
and is not the fitting good itself, being an accident of happiness rather than
pertaining to the essence of man’s happiness itself, and in this world, it can
also lead to sadness through excess or by confusedly taking pleasure in what is
not good. Worse still, bodily pleasure is not even a proper accident of true
happiness but is only fitting to the body whose good is inferior to the good of
the soul. Even the goods of the soul, through which man attains happiness as
the perfection of the intellect, are only means to the perfect end of union
with God as good done for its own sake and as that which constitutes happiness
in its essence, and so these cannot give perfect happiness.</p>
<p class="MsoNormal">On this point, Boethius also points out the limitations of
human pleasures and knowledge and identifies the highest good as God alone.
However, from his more Platonic angle, he also emphasizes the value of interior
goods as the means for achieving happiness, writing: “‘Why, then, ye children
of mortality, seek ye from without that happiness whose seat is only within
us?” (31) Note that Boethius does not say, “that happiness which is within,” as
if the content of happiness were to be found in interior goods, but rather that
the “seat” of happiness is within, thus agreeing with St. Thomas in identifying
the intellect as the instrument and possessor of happiness. </p>
<p class="MsoNormal">Finite goods cannot be the ultimate end of human action and
thus are incapable of constituting true happiness. The immediacy of the senses
and the desirability of pleasure greatly obscure this point, since “[t]he
essence of goodness consists in this, that it is in some way desirable,”<a href="#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></a>
(ST I, 5, 1) and so goods which are attainable in this life can seem to
guarantee happiness more than union with God, whose existence is not
self-evident and whose essence cannot be seen in this life due to human
finitude and sin. However, Boethius, and St. Thomas who condensed his model in
the <i>Summa theologiae</i>, examine the goods of this world individually and
prove that none are capable of granting happiness. </p>
<p class="MsoNormal">Riches, which seem with worldly eyes to be the surest and
most important means of attaining the good, can in fact only grant the goods of
the body, for which wealth is made. As such, wealth is only “ordained to man as
to its end,”<a href="#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></a> and thus are below us and
cannot be our ultimate end. They are also finite and incapable of bringing
infinite satisfaction, and, as being easily subject to the whims of fortune,
inevitably lead to fear of their loss, pain from the envy of others, and even
if they are given away, “riches cannot pass to many without being lessened in
the process.” (33) Since “[m]an’s good consists in retaining happiness rather
than in spreading it,”<a href="#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[18]</span></span></span></span></a>
as we cannot be happy in something that brings good only by its loss, happiness
cannot consist in wealth. As Dr. Peter Kreeft explains what could appear to be St.
Thomas promoting selfishness, </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;">When
St. Thomas says that happiness, unlike wealth, is good when possessed, not when
spread, he does not mean that our happiness is not in fact increased when we
make others happy, but that the essential meaning of ‘happiness’ is the
satisfaction of an individual’s desires [for his highest good, the <i>summum bonum</i>].
These may and should include the desire to make others happy too.<a href="#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[19]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;"> </p>
<p class="MsoNormal" style="text-indent: 0in;">Further, wealth is only a means to
the ends of bodily goods and is not an end in itself, and even in this usage it
can only bring temporary relief to bodily needs, eventually requiring more
wealth and thus never being truly satisfactory and perfect. “How in the world,
then, can want be driven away by riches?” (54)</p>
<p class="MsoNormal">Honor, glory and fame, similarly, are not goods in
themselves but only derivative of some other good, namely virtue or excellence
(whether real or artificial), and are not held by the honorable but only in
those who hold someone in honor due to their perceived virtue: “Happiness is in
the happy. But honor is not in the honored, but rather in him who honors, and
who offers deference to the person honored.”<a href="#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[20]</span></span></span></span></a>
As the good which constitutes true happiness cannot be mixed with evil, honor
cannot constitute happiness; “hence arises our indignation that honours so
often fall to the most iniquitous of men.” (55) Like riches, they are finite
and exterior to man and so cannot be happiness or be the means to possessing
it, nor can they even satisfy urges to the degree possible through riches. </p>
<p class="MsoNormal">Power, pleasure and other bodily goods, as well as the goods
of the soul, as explained above, cannot constitute true happiness anymore than
can riches or honor for similar reasons, since none of these goods are goods in
themselves, nor are they infinite and thus fully satisfying of man’s desire for
the highest goods. Further, each of these lower or participated goods, while
they can bring an inferior measure of satisfaction or, in the case of the
powers of the soul, can be means to achieving happiness, are in fact possessed
in their perfection and wholeness by God, who is the summit and principle of
all goodness without any limitation, and so only union with God can bring true,
permanent and satisfying happiness through the perfection of the good. “Final
and perfect happiness can consist in nothing else than the vision of the Divine
Essence,”<a href="#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[21]</span></span></span></span></a> (ST I-II, 3, 8) and this
vision is called Beatitude, granting all the interior and personal goods which
people seek from worldly goods, delineated by Boethius as “independence,
reverence, power, renown, and joy of heart,” (50) achieved only in union with God
through the elevation of the intellect by grace. Because all created goods can
bring evils with them, such as envy and greed from wealth, falsity from honor
or fear of retribution from power, they can never constitute Beatitude: “since
happiness is man's supreme good, it is incompatible with any evil.”<a href="#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[22]</span></span></span></span></a> </p>
<p class="MsoNormal">Boethius further explains that those who are wicked do not
in fact possess worldly goods as it may appear or be claimed, and that virtue,
as the goodness of the soul, is the only real source of those goods sought
through material gain. True power, for example, is not in the body but in the
capacity to satisfy the goal of all human action, namely happiness; only the
virtuous can accomplish this, while the wicked are impotent regardless of their
physical or political power. Similarly, honor without real virtue is false and
only leads to hypocrisy and dishonor, whereas true honor derives from virtue,
and so even if one loses public honor, as did Boethius, one retains genuine
honor due to the possession of authentic virtue. In this way, virtue can grant
a happiness in this life far surpassing all worldly goods, and even perceived
bad fortune can work to increase virtue, instructing about the futility of
worldliness, punishing and thus correcting wrongdoing, and giving outward signs
of interior goods whenever a worldly good is possessed: “the good are always
strong, the bad always weak and impotent… vices never go unpunished, nor
virtues unrewarded… good fortune ever befalls the good, and ill fortune the
bad.”<a href="#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[23]</span></span></span></span></a>
Fr. Francis Selman explains further the benefits of delight from the virtue of
wisdom for happiness in this life:</p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;">“Another
way that sorrow is lessened is by contemplation of the truth, which brings the
greatest of delights. Since this is the highest joy, we can have this joy even
in the midst of suffering when we raise our minds to divine things. Thus, in
the midst of tribulation and discomfort, Boethius and St. Thomas More alike
found comfort by turning their minds to things above this world.”<a href="#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[24]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;"> </p>
<p class="MsoNormal">While virtue and limited contemplation can grant an
imperfect happiness in this life, as a foretaste of perfect happiness in the
Beatific Vision, vice or sin is based in the corruption of the intellect in its
disordering of lower goods above higher goods, particularly without reference
to the ultimate Good as the principle and rule of all goodness, and in the
subsequent corruption of the will in desiring the good in a disordered way. As
St. Thomas explains, “Those who sin turn from that in which their last end really
consists: but they do not turn away from the intention of the last end, which
intention they mistakenly seek in other things.”<a href="#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[25]</span></span></span></span></a> The
will remains fixed on the ultimate good of perfect happiness as its last end,
but confuses lesser goods for its last end, caused by the confusion of the
intellect in its misjudgment of the order of goods. No one commits sin or falls
into vice believing their end to be evil, as it is impossible for the will to
desire anything other than its own happiness; sin is rather a confusion of
goods and of false goods for the highest good: “For the desire of the true good
is naturally implanted in the minds of men; only error leads them aside out of
the way in pursuit of the false.” (48) By the habituation of sin and the
darkening of the intellect, vice can enslave the will, destroying its freedom
to choose the good in fulfillment of its ultimate desire and preventing the
attainment of true happiness. The life of virtue, especially the theological
virtues of faith, hope and charity infused by grace, empowers the will to be
liberated from sin, for the intellect to know the proper order of goodness and
to thus pursue the perfect happiness of Beatitude. </p>
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<p class="MsoNormal">From this comparison of the “theories of happiness” given by
Boethius and St. Thomas Aquinas, it is possible that many could be given the
impression that the fundamental premise of both great thinkers is this: we are
doomed in this life to unhappiness and can only wait for the afterlife to be
truly fulfilled. While both Boethius and St. Thomas describe a kind of
imperfect happiness that is in fact attainable in mortality, it is ultimately
unsatisfying and can even become a hindrance to the beatification of perfect
happiness in Heaven if treated as an end in itself, and this final hope would only
be held by those who accept not only those ideas of Boethius and St. Thomas
founded solely upon the natural light of human reason but also inspired by
Christian revelation. However, two answers can be given for this dilemma: first,
even without revelation one can know through reason that human nature is
designed, and all our actions tend for their last end, to the possession of the
perfect good, who is God. Thus, while Christian revelation provides an answer
to this natural human predilection for divine happiness, the desire itself is
undeniable and demands an answer, proving in itself that the answer is indeed
available, since as St. Thomas wrote, “[A] natural desire cannot be in vain.”<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[26]</span></span></span></span></a> Secondly,
for those who recognize the supernatural end of happiness in God and place
their hope and joy in the contemplation of his mystery, the goods of this world
need no longer be used as substitutes for God, as though they can be our last
end or provide true happiness on their own. Instead, they can be enjoyed for what
they are, and we need not excessively fear their loss, nor envy the goods of
others or be enslaved by our passions which cling to worldly comfort. We can
live in the expectation of hope, growing in wisdom and virtue in preparation
for our promise of eternal happiness.</p>
<div style="mso-element: footnote-list;"><br /></div><div style="mso-element: footnote-list;"><br /></div>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a><span style="font-size: 11pt;"> Thomas Aquinas, <i>Summa theologiae</i>, I-II, q. 1,
a. 5, at New Advent, www.newadvent.org. </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11pt;"> Edward Feser, <i>Aquinas </i>(London: Oneworld,
2009), 35.</span>
</div>
<div id="ftn3" style="mso-element: footnote;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST</i> I-II, q. 3, a. 2, ad. 2.</span>
</div>
<div id="ftn4" style="mso-element: footnote;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></span></a><span style="font-size: 11pt;"> Boethius, <i>The Consolation of Philosophy</i>,
trans. Richard Green (Mansfield Centre, CT: Martino Publishing, 2011), 32. </span>
</div>
<div id="ftn5" style="mso-element: footnote;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST </i>I-II, q. 3, a. 5.</span>
</div>
<div id="ftn6" style="mso-element: footnote;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST </i>I-II, q. 3, a. 2, ad. 4. </span>
</div>
<div id="ftn7" style="mso-element: footnote;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST </i>I-II, q. 2, a. 4.</span>
</div>
<div id="ftn8" style="mso-element: footnote;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST </i>I, q. 2, a. 5. </span>
</div>
<div id="ftn9" style="mso-element: footnote;"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST </i>I-II, q. 3, a. 3.</span>
</div>
<div id="ftn10" style="mso-element: footnote;"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST </i>I-II, q. 2, a. 4. </span>
</div>
<div id="ftn11" style="mso-element: footnote;"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></span></a><span style="font-size: 11pt;"> Thomas Albert Howard, “Pondering Evil,” <i>Touchstone:
A Journal of Mere Christianity</i> 33, no. 4, </span>
</div>
<div id="ftn12" style="mso-element: footnote;"><a href="#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></span></a><span style="font-size: 11pt;"> Matthew D Walz, “Boethius, Christianity, and the
Limits of Stoicism,” <i>Perspectives in Religious Studies</i> 45, no. 4 (2018),
421.</span>
</div>
<div id="ftn13" style="mso-element: footnote;"><a href="#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST </i>I-II, q. 2, a. 7. </span>
</div>
<div id="ftn14" style="mso-element: footnote;"><a href="#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST </i>I-II, q. 3, a. 6. </span>
</div>
<div id="ftn15" style="mso-element: footnote;"><a href="#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></span></a><span style="font-size: 11pt;"> Thomas Aquinas, <i>In libros metaphysicorum,
prooemium</i>, quoted in Ralph McInerny, <i>Boethius and Aquinas</i> (Washington,
DC: Catholic University of America Press, 2012), 59.</span> <span style="mso-spacerun: yes;"> </span><i><span style="mso-spacerun: yes;"> </span></i>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></a> <i>ST </i>I, q. 5, a. 1. </p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></a> <i>ST </i>I-II, q. 2, a.
1. </p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[18]</span></span></span></span></a> <i>ST </i>I-II, q. 2, a.
1. </p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[19]</span></span></span></span></a> Peter Kreeft (ed), <i>Summa
of the summa</i> (San Francisco: Ignatius Press, 1990), 361. </p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[20]</span></span></span></span></a> <i>ST </i>I-II, q. 2, a.
2. </p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[21]</span></span></span></span></a> <i>ST </i>I-II, q. 3, a.
8. </p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[22]</span></span></span></span></a> <i>ST </i>I-II, q. 2, a.
4. </p>
</div>
<div id="ftn23" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[23]</span></span></span></span></a> 89.</p>
</div>
<div id="ftn24" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[24]</span></span></span></span></a> Francis Selman, <i>Aquinas
101</i> (Notre Dame, IN: Ave Maria Press, 2007), 114.</p>
</div>
<div id="ftn25" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[25]</span></span></span></span></a> <i>ST </i>I-II, q. 1, a.
7. </p>
</div>
<div id="ftn26" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[26]</span></span></span></span></a> <i>ST</i> I, q. 75, a. 6.
</p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-44859603876706278232021-12-23T16:55:00.002-05:002022-02-19T03:15:36.414-05:00The Faith and Sanctity of J.R.R. Tolkien: A Cause for Canonization<p><!--[if gte mso 9]><xml>
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</xml><![endif]--><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> The legacy of J.R.R. Tolkien (1892-1973) as one of the
founders of modern fantasy literature is well-known. “<i>The Lord of the Rings</i>,”
says noted Tolkien scholar Tom Shippey, “is the best-loved work of fiction of
the twentieth century.”<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span></span></span></a>
The fame of his works became even more noticeable with the trilogy of films
based on <i>The Lord of the Rings</i> produced by Peter Jackson, bringing
Tolkien’s world to a new generation. Since Tolkien’s death in 1973, there have
also been several publications, including his <i>Letters</i>, which have made
many aware that he was not only a prolific fantasy writer, but a devout
Catholic as well. The assertion of this profile, however, is that Tolkien was
not only a devout Catholic, but a saint.</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Tolkien’s path to sanctity began with his formation
in the Catholic Faith by his mother, Mabel. Despite the recent death of her
husband in South Africa, she risked the ire of her Baptist family to become
Catholic, and was soon cut off support from her family because of her
sacrifice.<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span></span></span></a>
Living in poverty, made worse through her battle with diabetes (at which time
insulin was unavailable for diabetes patients)<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></span></span></span></a>
and her inability to receive proper medical care, she remained faithful to her
conversion and raised her son, John “Ronald” Ruel Tolkien and his brother
Hilary, in the Faith.<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></span></span></span></a>
However, without the great charity of Father Francis Xavier Morgan, a half-Welsh
and half Anglo-Spanish parish priest in the district of the Birmingham Oratory,
founded by St. John Henry Newman,<a href="#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></span></span></span></a>
where the Tolkien family lived, their struggles would have been considerably
worse. J.R.R. Tolkien was thus both spiritually and physically provided for by the
Catholic Church throughout his childhood, through the mediation of his mother
and Fr. Morgan.</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Tolkien’s mother Mabel was the most
influential factor in his early spiritual formation. In their youth, Mabel
instructed her sons in the Faith, and introduced them to the arts and academia
which would inspire and guide Tolkien’s career for the rest of his life. Upon
moving to Birmingham, attending its Oratory and meeting Fr. Morgan, Mabel’s health
rapidly deteriorated, exacerbated by her poverty. After Mabel’s death at the
age of thirty-four, Tolkien would forever see her as a martyr to the Faith: “My
own dear mother was a martyr indeed, and it is not to everybody that God grants
so easy a way to his great gifts as he did to Hilary and myself, giving us a
mother who killed herself with labour and trouble to ensure us keeping the
faith.”<a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></span></span></span></a>
Following their mother’s passing, the Tolkien brothers were then placed under
the care of Fr. Morgan according to Mabel’s will.<a href="#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Fr. Morgan carried on the formation of J.R.R.
Tolkien in the Catholic faith after the death of Tolkien’s mother. During
Tolkien’s formative years at King Edward’s School prior to attending
university, he continued to grow in the Faith under Fr. Morgan’s guidance while
living with a less intolerant but not especially kind aunt-by-marriage in
Birmingham, England. He served as an altar boy for Fr. Morgan and, with his
brother Hilary, regularly ate breakfast in the Oratory’s refectory,<a href="#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[13]</span></span></span></span></a>
went on annual summer holidays with Fr. Morgan to Lyme Regis,<a href="#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[14]</span></span></span></span></a>
and Fr. Morgan soon relieved the Tolkien brothers by moving them to a much more
favorable home near the Oratory. It was here that Tolkien met his future wife
and fellow orphan, Edith Bratt.<a href="#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[15]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>While preparing for a scholarship to Oxford
University, Tolkien’s mind was distracted by his burgeoning love of Edith. However,
Tolkien obeyed the wishes of Fr. Morgan, his guardian, who told him not to pursue
an affair with her, especially since they were at the time living in the same
house, but to focus on his studies. Fr. Morgan then moved Tolkien and his
brother to another lodging to keep Tolkien away from temptation and
distraction.<a href="#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[16]</span></span></span></span></a>
As Tolkien later wrote to his son Michael, he “did not regret” Fr. Morgan’s
decision.<a href="#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[17]</span></span></span></span></a> Fr.
Morgan continued to act as Tolkien’s spiritual father, even with hard life
decisions. As Tolkien’s friend C.S. Lewis would later remark, “Of Fr. Morgan
Tolkien always spoke with the warmest gratitude and affection.”<a href="#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[18]</span></span></span></span></a>
This influence would come to fruition during Tolkien’s school and university
years.</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Tolkien began to fully live out the faith
and virtue learned during his upbringing at school and university. While
studying at King Edward’s School, and continuing into his subsequent studies at
Oxford University, Tolkien formed a club with other like-minded friends. The
T.C.B.S., or ‘Tea Club and Barrovian Society,’ named after the tea and cakes
they ate at their meetings, which primarily took place at Barrow’s Stores, shared
their mutual love of languages, art, theater, history and music, as well as
their strong Christian zeal. Though the group had many members, the closest to
Tolkien were Christopher Wiseman (after whom Tolkien’s son Christopher would be
named),<a href="#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[19]</span></span></span></span></a>
Robert Gilson and Geoffrey Smith. While their academic and artistic interests
were formative for Tolkien, their greatest inspiration was in the overall
purpose of the group: “to kindle a new light in the world, or, what is the same
thing, rekindle an old light in the world; that the TCBS was destined to
testify for God and Truth in a more direct way.”<a href="#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[20]</span></span></span></span></a>
As Tolkien scholar John Garth explains:</span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The society existed to nurture and amplify each member’s
creative powers, which should be used to restore various neglected values to a
decadent and mechanized world – among them (as outlined by Tolkien) religious
faith, human love, patriotic duty and the right to national self-rule… It would
work through inspiration, rather than didacticism and confrontation.<a href="#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[21]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Exemplifying the aims of the T.C.B.S., Tolkien
was also the decisive factor in the conversion of his future wife to
Catholicism. The day Tolkien came of age, in 1913, he sat up in bed and
composed a letter to Edith, despite not having communicated with her in three
years. Although overjoyed at his reunion with Edith, Tolkien had one condition:
she must become a Roman Catholic. As an active member of the Church of England,
despite her own willingness to become Catholic part of her remained hesitant to
leave her strong social community and was fearful of persecution from her ‘uncle,’
with whom she lived, who was very anti-Catholic. However, following the example
of his mother’s own persecution, Tolkien encouraged her, “I do so dearly
believe that no half-heartedness and no worldly fear must turn us aside from
following the light unflinchingly.” Edith’s decision led to exactly what she
had feared: her uncle evicted her from his house.<a href="#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[22]</span></span></span></span></a>
However, Tolkien would go on to provide spiritual and emotional support for his
future wife after this incident. </span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Tolkien continued to guide his wife in the
Faith and form himself in the tradition of Catholicism given by his mother. Helping
Edith and her cousin find a new home in Warwick, Tolkien began attending
Benediction and Mass there with her regularly. He loved the natural and
medieval beauty of Warwick and was uplifted by Edith finally being able to join
him at Church.<a href="#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[23]</span></span></span></span></a> Close
to this time Tolkien would also switch to the English School, more closely
suiting his interests in (particularly medieval) English and Germanic language
and literature.<a href="#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[24]</span></span></span></span></a> This
instruction in the Catholic worldview of medieval Europe would lay the
foundation for his own imaginative pursuits, particularly the mythology of
Middle-earth, which would soon also be shaped by another force: war. <span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>The horror of the First World War would
greatly affect Tolkien’s spiritual life and influence the expression of his
faith in his later works. On August 4, 1914, after Germany invaded Belgium,
Great Britain declared war in response, initiating the First World War. During
this war, one out of every eight soldiers in battle died.<a href="#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[25]</span></span></span></span></a>
This percentage was even higher for officers, like those from Oxford and
Cambridge, who most often led assaults.<a href="#_ftn26" name="_ftnref26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[26]</span></span></span></span></a>
However, Tolkien decided to postpone enlistment, thinking ahead to his future
with Edith and their family and desiring to complete his degree first,
particularly with his need to attain a First Class degree in order to pursue an
academic career. Ironically, around this time Tolkien also discovered an
ancient Old English verse, from the eighth-century poem <i>Crist (</i>or
‘Christ’), which fascinated him and led to the invention of one of his first stories
in Middle-earth, “rapturous words from which ultimately sprang the whole of my
mythology”<a href="#_ftn27" name="_ftnref27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[27]</span></span></span></span></a>:</span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><i><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Eala Earendel engla beorhtast</span></i></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><i><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Ofer middangeard monnum sended</span></i><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">.<a href="#_ftn28" name="_ftnref28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[28]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">(Hail Earendel brightest of angels,</span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Over Middle-earth sent to men.)</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">During his time at
Oxford, Tolkien, like most other students, following enlistment also took part in
officer training, Tolkien having enlisted after his discovery that he could
continue his academic pursuits while still performing drills.<a href="#_ftn29" name="_ftnref29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[29]</span></span></span></span></a>
Participating in training while remaining at Oxford also gave Tolkien time to
prepare for his future life with Edith. </span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Before his inevitable deployment, Tolkien and
Edith were married on March 22, 1916. The incomprehensible number of casualties
from France made his return from war unlikely, and so they were driven by
urgency and an eagerness built up from years of separation. Before their
wedding, Tolkien finally built up the courage to alert Fr. Morgan, who promptly
wished them “every blessing and happiness” and even offered to officiate the
wedding for them at the Oratory, but sadly due to Tolkien’s trepidation the
arrangements were already set. Then, signing their register, Tolkien learned
that Edith was an illegitimate child, but he responded with gentleness and
compassion.<a href="#_ftn30" name="_ftnref30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[30]</span></span></span></span></a> Their
wedding marked a final point of happiness before Tolkien would be thrust onto
the battlefield. </span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>In the trenches, his experience of the
closeness of death and the stark reality of evil, alongside acts of great
heroism, inspired Tolkien to develop the mythology behind his fictional world.<a href="#_ftn31" name="_ftnref31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[31]</span></span></span></span></a>
While being moved to various camps, Tolkien continued working on his poetry, forming
what would become his elvish languages. He sent one of these poems to his
T.C.B.S. friend Geoffrey Smith, stationed in a trench dugout at the time, and
Smith would again testify to the purpose of their fraternity, saying he was
serving in the War so that poems like Tolkien’s, and the beauty they showed,
could live on.<a href="#_ftn32" name="_ftnref32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[32]</span></span></span></span></a>
Soon after, on February 3, 1916, just before patrolling the No Man’s Land between
the opposing line of trenches, Smith wrote again to Tolkien, praying for him,
encouraging him to keep the dream of the T.C.B.S. alive by publishing his work,
and asking him to “say the things I have tried to say long after I am not here
to say them, if such be my lot.”<a href="#_ftn33" name="_ftnref33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[33]</span></span></span></span></a>
Soon after a brief visit from Smith to Tolkien and Edith, Tolkien was deployed
to France, on June 6, 1916,<a href="#_ftn34" name="_ftnref34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[34]</span></span></span></span></a>
right in time for the Battle of the Somme, one of the most deadly and horrific
conflicts in human history. During that battle, which lasted from July until
November 1916, at least 300,000 soldiers died on both sides and twice as many
were wounded, one of whom was Corporal Adolf Hitler. On the first day of
fighting, July 1, Tolkien’s dear friend and fellow T.C.B.S. member Rob Gilson
was one of 19,000 British officers, up to sixty percent of all those involved
in the battle, who perished.<a href="#_ftn35" name="_ftnref35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[35]</span></span></span></span></a>
During this battle, Tolkien would experience what he called the “animal horror”
of modern, dehumanized robotic warfare. As Tolkien biographer Colin Duriez remarks,
“The law of the jungle was amplified by machine-efficient slaughter.” Soon
after Gilson’s death, a former member of the T.C.B.S., Ralph Payton, also died
in combat, on July 22. His body was never recovered.<a href="#_ftn36" name="_ftnref36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[36]</span></span></span></span></a>
Tolkien would only be saved from death himself by illness.</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Surrounded by mutilated corpses infested
with lice, he contracted what was called ‘trench fever’. A short time after he
was taken to hospital in Birmingham, yet another friend, Geoffrey Smith, died
from a gangrenous shrapnel wound on November 29.<a href="#_ftn37" name="_ftnref37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[37]</span></span></span></span></a>
Tolkien’s experience of the “animal horror” of war, the immediacy of evil and death,
the loss of two of the four main members of the T.C.B.S., the “blasphemy and
smut” from his fellow soldiers<a href="#_ftn38" name="_ftnref38" style="mso-footnote-id: ftn38;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[38]</span></span></span></span></a>
and his realization that, while the war was just, there were “orcs… on both
sides”<a href="#_ftn39" name="_ftnref39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[39]</span></span></span></span></a>
– all of this not only galvanized the creation of Middle-earth and its
mythology,<a href="#_ftn40" name="_ftnref40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[40]</span></span></span></span></a>
but also inflamed his desire to pursue the goals of the T.C.B.S.: “to testify
for God and Truth.”<a href="#_ftn41" name="_ftnref41" style="mso-footnote-id: ftn41;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[41]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>After recovering from the War, Tolkien settled
into his professional and family life, heroically living out his faith in both
sectors. Throughout the lives of his four children, Tolkien would act not only
as their father figure and true friend, but also as their spiritual director,
providing them with formation in the Faith, encouragement through life
difficulties, advice and even correction when needed. The influence of
Tolkien’s involvement is corroborated by his eldest son, John, later being
ordained a Catholic priest.<a href="#_ftn42" name="_ftnref42" style="mso-footnote-id: ftn42;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[42]</span></span></span></span></a>
During the Second World War, Tolkien counselled his son Christopher to keep his
Faith at heart and be inspired by it amid the darkness around him, continually
reminding him of the nearness of God: </span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">“If you don’t do so already, make a habit of the ‘praises’.
I use them much (in Latin): the Gloria Patri, the Gloria in Excelsis… one of
the Sunday psalms; also the Magnificat; also the Litany of Loretto… If you have
these by heart you never need for words of joy.”<a href="#_ftn43" name="_ftnref43" style="mso-footnote-id: ftn43;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[43]</span></span></span></span></a>
</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Tolkien’s piety and
experience of sorrows and war made him especially sensitive to the evils of the
world, and yet he always retained hope in God, as he reminded Christopher:</span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">A small knowledge of history depresses one with the sense of
the everlasting mass and weight of human iniquity… And at the same time one
knows that there is always good: much more hidden, much less clearly discerned…
not even when in fact sanctity, far greater than the visible advertised
wickedness, is really there.<a href="#_ftn44" name="_ftnref44" style="mso-footnote-id: ftn44;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[44]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Later
in his children’s lives, as they began their own families, Tolkien continued to
advise them in their choices and remind them of the spiritual reality within
their situations. He once explained to his son Michael that man can “refuse to
take other things into account” than purely physical relations in marriage, but
only “to the great damage of his soul (and body) and theirs.” As Tolkien warned:
“The dislocation of sex-instinct is one of the chief symptoms of the Fall… The
devil is endlessly ingenious, and sex is his favorite subject.” He reminded his
son that men and women are both fallen human beings with our own temptations, to
see one another as “companions in shipwreck,” and that true Christian marriage
is not about mere pleasure, the singular pursuit of which, as he says, often
ends in “divorce courts,” but rather requires sacrifice to become genuine love:
“Faithfulness in Christian marriage entails that: great mortification.”<a href="#_ftn45" name="_ftnref45" style="mso-footnote-id: ftn45;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[45]</span></span></span></span></a>
Tolkien would also discover the suffering required to remain a faithful
Catholic while working as a professor in a largely non-Catholic environment.</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>During his career as a lecturer and
preeminent authority of Old and Middle English at Oxford University,<a href="#_ftn46" name="_ftnref46" style="mso-footnote-id: ftn46;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[46]</span></span></span></span></a>
despite being in a strict minority as a Roman Catholic, Tolkien never faltered
in his faith. He endured many persecutions, including an instance at dinner
with his colleagues when a Master had said, commenting on the recent election
to the Rectorship of Lincoln, “Thank heaven they did not elect a Roman Catholic
to the Rectorship anyway: disastrous, disastrous for the college,” while
sitting next to Tolkien.<a href="#_ftn47" name="_ftnref47" style="mso-footnote-id: ftn47;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[47]</span></span></span></span></a>
Tolkien continued to boldly live out his faith, however, in both words and
charity. As Colin Duriez notes, “he always treated [his students] courteously
and conscientiously.”<a href="#_ftn48" name="_ftnref48" style="mso-footnote-id: ftn48;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[48]</span></span></span></span></a>
The clearest example of his spiritual influence is Tolkien’s witness to the
Inklings, an Oxford group of like-minded academic friends who shared their thoughts
and literary works with one another, a kind of successor to the T.C.B.S.<a href="#_ftn49" name="_ftnref49" style="mso-footnote-id: ftn49;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[49]</span></span></span></span></a>
Tolkien was one of the only Catholics in the group, and yet he was the primary factor
in the conversion of C.S. Lewis, renowned apologist and writer of the <i>Narnia</i>
series, to Christianity. When Tolkien and Lewis first met, Lewis was still an
atheist,<a href="#_ftn50" name="_ftnref50" style="mso-footnote-id: ftn50;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[50]</span></span></span></span></a> his
perception of Tolkien colored by anti-Catholic prejudices resulting from his
Ulster upbringing and most often shown by his calling Tolkien a ‘Papist.’<a href="#_ftn51" name="_ftnref51" style="mso-footnote-id: ftn51;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[51]</span></span></span></span></a>
However, one night after a long conversation with Tolkien, who explained to him
that the Gospel is the fulfillment of all the myths they both loved and yet
also historical fact, Lewis finally became Christian.<a href="#_ftn52" name="_ftnref52" style="mso-footnote-id: ftn52;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[52]</span></span></span></span></a>
</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Tolkien more clearly expounded his views of
the relation between Catholicism and myth in his foundational work, “On
Fairy-Stories.” In the ‘happy ending’ of fairy-stories, he explained, we come
to see what he termed the <i>eucatastrophe,</i> the “sudden joyous ‘turn’”
which is in fact a foretaste of the salvation which Christ brought to life in
His Resurrection, the “Great Eucatastrophe.” Human imagination is not a mere
tool but is in fact a reflection of our being made in the image of God, whereby
we “assist in the effoliation and multiple enrichment of creation.” God has “redeemed”
our imaginations through the story of the Gospel. As Tolkien explained:</span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The Birth of Christ is the eucatastrophe of Man’s history. The
Resurrection is the eucatastrophe of the story of the Incarnation. This story
begins and ends in joy… There is no tale ever told that men would rather find
was true, and none which so many sceptical men have accepted as true on its own
merits… To reject it leads either to sadness or to wrath.<a href="#_ftn53" name="_ftnref53" style="mso-footnote-id: ftn53;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[53]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Apart from his professional life at Oxford,
Tolkien consistently professed his Catholic faith to both family and friends. As
his friend and assistant Clyde S. Kilby remarked, “I do not recall a single
visit I made to Tolkien’s home in which the conversation did not at some point
fall easily into a discussion of religion, or rather Christianity,”<a href="#_ftn54" name="_ftnref54" style="mso-footnote-id: ftn54;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[54]</span></span></span></span></a>
and according to his son Michael, his faith “pervaded all his thinking, beliefs
and everything else.”<a href="#_ftn55" name="_ftnref55" style="mso-footnote-id: ftn55;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[55]</span></span></span></span></a>
He was especially devoted to the Eucharist, once telling his son Michael: </span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">“Out of the darkness of my life, so much frustrated, I put
before you the one great thing to love on earth: the Blessed Sacrament. There
you will find romance, glory, honour, fidelity, and the true way of all your
loves upon earth.”<a href="#_ftn56" name="_ftnref56" style="mso-footnote-id: ftn56;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[56]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">He also recommended
frequent participation at Mass, explaining that “[t]he only cure for sagging of
faith is Communion.”<a href="#_ftn57" name="_ftnref57" style="mso-footnote-id: ftn57;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[57]</span></span></span></span></a>
Tolkien even once served at Mass for his friend and fellow Inkling, Fr. Gervase
Mathew, SJ.,<a href="#_ftn58" name="_ftnref58" style="mso-footnote-id: ftn58;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[58]</span></span></span></span></a>
and experienced a mystical vision of the Eucharist during another Mass.<a href="#_ftn59" name="_ftnref59" style="mso-footnote-id: ftn59;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[59]</span></span></span></span></a>
Similarly, Tolkien also firmly believed in the validity of the Papacy. “I
myself,” he said, “am convinced of the Petrine claims, nor looking around the
world does there seem much doubt which (if Christianity is true) is the True
Church.”<a href="#_ftn60" name="_ftnref60" style="mso-footnote-id: ftn60;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[60]</span></span></span></span></a> Tolkien
was equally devoted to the Blessed Virgin Mary, saying to another Jesuit friend
that “upon [her] all my own small perception of beauty both in majesty and
simplicity is founded.”<a href="#_ftn61" name="_ftnref61" style="mso-footnote-id: ftn61;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[61]</span></span></span></span></a>
Tolkien also expressed his Catholic faith in another way through the writing of
his well-known fantasy stories. </span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>The most influential expression of
Tolkien’s Catholicism is his fantastic legendarium set in his invented world of
Arda, or Middle-earth. As Tolkien explained, “After all, I believe that legends
and myths are largely made of ‘truth’, and indeed present aspects of it that
can only be received in this mode.”<a href="#_ftn62" name="_ftnref62" style="mso-footnote-id: ftn62;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[62]</span></span></span></span></a>
From the very beginning of <i>The Silmarillion,</i> a pseudo-biblical mythology
from the viewpoint of his ‘elves,’ or more properly called the Eldar,<a href="#_ftn63" name="_ftnref63" style="mso-footnote-id: ftn63;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[63]</span></span></span></span></a>
Tolkien established his world as definitively monotheistic: “In the beginning
was Eru, the One, who in Arda is called Ilúvatar.”<a href="#_ftn64" name="_ftnref64" style="mso-footnote-id: ftn64;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[64]</span></span></span></span></a>
Tolkien clearly calls Ilúvatar the “True God,”<a href="#_ftn65" name="_ftnref65" style="mso-footnote-id: ftn65;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[65]</span></span></span></span></a>
and His Spirit, the “Flame Imperishable” or “Secret Fire,” he explicitly names
as the Holy Spirit.<a href="#_ftn66" name="_ftnref66" style="mso-footnote-id: ftn66;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[66]</span></span></span></span></a>
Then, in <i>The Lord of the Rings,</i> Tolkien’s most well-known work, we see
typological imagery which he specifically reveals to be Christian in inspiration.
The angelic Vala Elbereth and Galadriel are both Marian figures for whose
intercession the heroes often pray,<a href="#_ftn67" name="_ftnref67" style="mso-footnote-id: ftn67;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[67]</span></span></span></span></a>
while Frodo, Gandalf, Aragorn and Sam fulfill the offices of Christ as priest,
prophet, king and suffering-servant.<a href="#_ftn68" name="_ftnref68" style="mso-footnote-id: ftn68;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[68]</span></span></span></span></a>
Spiritual warfare is also a central theme to Tolkien’s stories in Middle-earth.
</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>The
reality of spiritual warfare is primarily shown by the influence of demonic
entities in Middle-earth. Sauron, the primary villain, is a demon, as is the
secondary villain, Saruman.<a href="#_ftn69" name="_ftnref69" style="mso-footnote-id: ftn69;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[69]</span></span></span></span></a>
The heroes’ struggle against the temptation of the Sauron’s One Ring of Power
is thus a spiritual struggle, culminating in the eucatastrophe of the Ring’s
destruction by a direct act of Divine Providence in reward for Frodo’s prior
act of mercy toward Gollum, the former Ring-bearer who had become twisted by
his attachment to it.<a href="#_ftn70" name="_ftnref70" style="mso-footnote-id: ftn70;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[70]</span></span></span></span></a>
Tolkien expresses a distinctly Catholic view of morality, with Frodo explaining
that evil can “only mock, it cannot make,”<a href="#_ftn71" name="_ftnref71" style="mso-footnote-id: ftn71;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[71]</span></span></span></span></a>
and Aragorn dismissing relativism with his statement that “good and ill have
not changed since yesteryear; nor are they one thing among Elves and Dwarves
and another among Men. It is a man’s part to discern them.”<a href="#_ftn72" name="_ftnref72" style="mso-footnote-id: ftn72;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[72]</span></span></span></span></a>
Along the way during their journey, the Fellowship, and particularly the
Ring-bearer as he moves deeper into the realm of the Enemy, is nourished by <i>lembas,</i>
an elvish bread whose name means ‘bread of life’ or ‘waybread,’ equivalent to <i>viaticum</i>,
a bread which primarily nourishes the spirit and which grows more effective
when received while fasting.<a href="#_ftn73" name="_ftnref73" style="mso-footnote-id: ftn73;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[73]</span></span></span></span></a>
As Tolkien scholar Bradley J. Birzer notes, </span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Indeed, the Elven <i>lembas</i> arguably serves as Tolkien’s
most explicit symbol of Christianity in <i>The Lord of the Rings</i>; it is a
representation, though pre-Christian, of the Eucharist. For Tolkien, nothing
represented a greater gift from God than the actual Body and Blood of Christ.<a href="#_ftn74" name="_ftnref74" style="mso-footnote-id: ftn74;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[74]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Tolkien consistently shows the Providence
of God in <i>The Lord of the Rings</i>. Gandalf, an angel whose special task is
to combat Sauron, overcomes the demonic Balrog and dies in the attempt, yet is “sent
back” by God,<a href="#_ftn75" name="_ftnref75" style="mso-footnote-id: ftn75;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[75]</span></span></span></span></a> resurrected
and subsequently transfigured as a preview of the resurrection of Christ.<a href="#_ftn76" name="_ftnref76" style="mso-footnote-id: ftn76;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[76]</span></span></span></span></a>
Gandalf also counsels Frodo, the Ring-bearer, with words of Catholic wisdom. He
advises Frodo to act with mercy towards Gollum: </span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Pity? It was Pity that stayed [Bilbo’s] hand. Pity and Mercy:
not to strike without need… Many that live deserve death. And some that die
deserve life. Can you give it to them? Then do not be too eager to deal out
death in judgment. For even the very wise cannot see all ends.<a href="#_ftn77" name="_ftnref77" style="mso-footnote-id: ftn77;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[77]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Gandalf also reminds
Frodo of the preeminence of Providence, even when we cannot see its design: </span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">“Behind that there was something else at work, beyond any
design of the Ring-maker [Sauron]. I can put it no plainer than by saying that
Bilbo was <i>meant</i> to find the Ring, and <i>not</i> by its maker. In which
case you also were <i>meant </i>to have it. And that may be an encouraging
thought.”<a href="#_ftn78" name="_ftnref78" style="mso-footnote-id: ftn78;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[78]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">As Tolkien says, “<i>The
Lord of the Rings</i> is a fundamentally religious and Catholic work.” Though
this is not explicit in his story, due to it being set in a pre-Christian time
period and to avoid erroneous religious implications, Catholicism is “absorbed
into the story and the symbolism,”<a href="#_ftn79" name="_ftnref79" style="mso-footnote-id: ftn79;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[79]</span></span></span></span></a>
just as God communicates Himself in a primarily sacramental way in our daily
lives.</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>J.R.R. Tolkien’s prowess as a writer of
fantasy literature is well-known. However, by a thorough study of his life and
writings, particularly his private correspondence, as well as the testimony of
those who knew him personally, the fact that his worldview, which formed the
basis for all of his life choices and his works, is inextricably Catholic can
be clearly demonstrated. The fact of Tolkien’s devout Catholic faith can be
seen by both believers and nonbelievers alike. As Protestant writer Donald T.
Williams notes, </span></p>
<p class="MsoNormal" style="line-height: normal; margin-left: 0.5in; margin-right: 0.5in; mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">And one reason I think many non-believers love the book is
that it gives them an escape from a secular and meaningless world into a place
where meaning and purpose not only exist but are also believable. For that is a
world in which their own natures are not frustrated but fulfilled.<a href="#_ftn80" name="_ftnref80" style="mso-footnote-id: ftn80;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[80]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">With the addition of
future research on this topic, especially into any potential miracles
attributed to Tolkien’s intercession and the possibility of a cult of
veneration (of which there has already been at least one occasion, with a Mass and
prayer for the opening of Tolkien’s Cause for Beatification held at his old
parish, the Oxford Oratory),<a href="#_ftn81" name="_ftnref81" style="mso-footnote-id: ftn81;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[81]</span></span></span></span></a>
Tolkien’s cause for canonization may be formally opened.</span></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> </span></b></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> </span></b></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> </span></b></p>
<p class="MsoNormal" style="mso-add-space: auto; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b><span style="font-size: 12pt; line-height: 200%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> </span></b></p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a>
<span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Tom
Shippey, <i>The Lord of the Rings: Book of the Century</i>, at Tolkien Estate,
https://www.tolkienestate.com/en/home.html.</span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> John Paul II,
Apostolic Constitution <i>Divinus perfectionis magister </i>(25 January 1983), §I.1.
</span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a> <i><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Divinus perfectionis magister</span></i><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">, § I.1.</span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a> <span style="font-size: 11pt;">Philip Kosloski, “Will Tolkien and Chesterton be declared saints?”, <i>Aleteia</i>
(14 July, 2018), at https://aleteia.org/2018/07/14/will-tolkien-and-chesterton-be-declared-saints/.</span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> “Venerable,”
in <i>New Catholic Encyclopedia</i>, ed. Thomas Carson, Joann Cerrito, 2<sup>nd</sup>
ed., (Detroit, MI: Gale, 2003), 434. </span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a>
<i><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Catechism
of the Catholic Church</span></i><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">, 828, at St. Charles Borromeo Catholic Church, http://www.scborromeo.org/ccc/para/828.htm.</span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> <a name="_Hlk34397149">Humphrey Carpenter, <i>Tolkien: A Biography </i>(New York:
Ballantine Books, 1978), </a>25-26.</span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> Carpenter, <i>Tolkien,</i>
32.</span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> Carpenter, <i>Tolkien,</i>
26.</span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> Carpenter, <i>Tolkien,</i>
29. </span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> Carpenter, <i>Tolkien,</i>
34. </span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> Carpenter, <i>Tolkien,
</i>35. </span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> Carpenter, <i>Tolkien,
</i>36.</span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> Carpenter, <i>Tolkien,
</i>41.</span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Carpenter, <i>Tolkien, </i>42. </span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Carpenter, <i>Tolkien, </i>46. </span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000), Letter 43.</span></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[18]</span></span></span></span></a> <a name="_Hlk34404611"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Colin Duriez, <i>J.R.R.
Tolkien: The Making of a Legend </i>(Oxford, England: Lion Books, 2012</span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">), 31.</span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[19]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000), Letter 306. </span><span style="font-size: 11pt;"></span></p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[20]</span></span></span></span></a> <a name="_Hlk34440834"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien;
Humphrey Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R.
Tolkien</i> (New York: Houghton Mifflin, 2000), Letter </span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">5. </span></p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[21]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">John Garth, “T.C.B.S. (Tea Club
and Barrovian Society),” in Michael D.C. Drout (ed.), J.R.R. Tolkien
Encyclopedia (New York and London: Routledge, 2007), 635.</span></p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[22]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Carpenter, <i>Tolkien</i>, 73. </span></p>
</div>
<div id="ftn23" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[23]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Carpenter, <i>Tolkien, </i>74. </span></p>
</div>
<div id="ftn24" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[24]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Colin Duriez, <i>J.R.R. Tolkien:
The Making of a Legend </i>(Oxford, England: Lion Books, 2012), 65. </span></p>
</div>
<div id="ftn25" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[25]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">John Garth, <i>Tolkien and the
Great War</i> (London: HarperCollins, 2005), 8.</span></p>
</div>
<div id="ftn26" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[26]</span></span></span></span></a> <a name="_Hlk34408337"><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Colin Duriez, <i>J.R.R.
Tolkien: The Making of a Legend </i>(Oxford, England: Lion Books, 2012), </span></a><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">76.</span></p>
</div>
<div id="ftn27" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[27]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Duriez, <i>Tolkien: Legend, </i>78. </span></p>
</div>
<div id="ftn28" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[28]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Duriez, <i>Tolkien: Legend, </i>77.</span></p>
</div>
<div id="ftn29" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[29]</span></span></span></span></a> <span style="font-size: 11pt;">Duriez, <i>Tolkien: Legend,</i> 79-80.</span></p>
</div>
<div id="ftn30" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[30]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Duriez, <i>Tolkien: Legend</i>,
87. </span></p>
</div>
<div id="ftn31" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[31]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Duriez, <i>Tolkien: Legend, </i></span><span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">102.</span></p>
</div>
<div id="ftn32" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[32]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Duriez, <i>Tolkien: Legend,</i> 89. </span></p>
</div>
<div id="ftn33" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref33" name="_ftn33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[33]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Duriez, <i>Tolkien: Legend, </i>91. </span></p>
</div>
<div id="ftn34" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref34" name="_ftn34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[34]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Duriez, <i>Tolkien: Legend, </i>93. </span></p>
</div>
<div id="ftn35" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref35" name="_ftn35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[35]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Duriez, <i>Tolkien: Legend, </i>96. </span></p>
</div>
<div id="ftn36" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref36" name="_ftn36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[36]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Duriez, <i>Tolkien: Legend, </i>99. </span></p>
</div>
<div id="ftn37" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref37" name="_ftn37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[37]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">Duriez, <i>Tolkien: Legend, </i>101. </span></p>
</div>
<div id="ftn38" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref38" name="_ftn38" style="mso-footnote-id: ftn38;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[38]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000), Letter 66.</span></p>
</div>
<div id="ftn39" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref39" name="_ftn39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[39]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien, <i>Letters, </i>Letter
71. </span></p>
</div>
<div id="ftn40" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref40" name="_ftn40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[40]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Colin Duriez, <i>J.R.R. Tolkien:
The Making of a Legend </i>(Oxford, England: Lion Books, 2012), </span><span style="font-size: 11pt; mso-bidi-font-size: 10.0pt;">102.</span></p>
</div>
<div id="ftn41" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref41" name="_ftn41" style="mso-footnote-id: ftn41;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[41]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000), Letter 5. </span></p>
</div>
<div id="ftn42" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref42" name="_ftn42" style="mso-footnote-id: ftn42;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[42]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Colin Duriez, <i>J.R.R. Tolkien:
The Making of a Legend </i>(Oxford, England: Lion Books, 2012), 140.</span></p>
</div>
<div id="ftn43" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref43" name="_ftn43" style="mso-footnote-id: ftn43;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[43]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000), </span><span style="font-size: 11pt;">54. </span></p>
</div>
<div id="ftn44" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref44" name="_ftn44" style="mso-footnote-id: ftn44;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[44]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 69.</span></p>
</div>
<div id="ftn45" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref45" name="_ftn45" style="mso-footnote-id: ftn45;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[45]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 43. </span></p>
</div>
<div id="ftn46" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref46" name="_ftn46" style="mso-footnote-id: ftn46;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[46]</span></span></span></span></a> <span style="font-size: 11pt;">Clyde S. Kilby, <i>Tolkien & The Silmarillion </i>(Wheaton,
Illinois: Harold Shaw Publishers, 1976), 68. </span></p>
</div>
<div id="ftn47" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref47" name="_ftn47" style="mso-footnote-id: ftn47;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[47]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000), </span><span style="font-size: 11pt;">72.</span></p>
</div>
<div id="ftn48" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref48" name="_ftn48" style="mso-footnote-id: ftn48;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[48]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">Colin Duriez, <i>J.R.R. Tolkien:
The Making of a Legend </i>(Oxford, England: Lion Books, 2012), 133.</span></p>
</div>
<div id="ftn49" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref49" name="_ftn49" style="mso-footnote-id: ftn49;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[49]</span></span></span></span></a> <span style="font-size: 11pt;">Duriez, <i>Tolkien: Legend, </i>152.<i> </i></span></p>
</div>
<div id="ftn50" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref50" name="_ftn50" style="mso-footnote-id: ftn50;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[50]</span></span></span></span></a> <span style="font-size: 11pt;">Duriez, <i>Tolkien: Legend,</i> 144.</span></p>
</div>
<div id="ftn51" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref51" name="_ftn51" style="mso-footnote-id: ftn51;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[51]</span></span></span></span></a> <span style="font-size: 11pt;">Duriez, <i>Tolkien: Legend, </i>154.</span></p>
</div>
<div id="ftn52" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref52" name="_ftn52" style="mso-footnote-id: ftn52;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[52]</span></span></span></span></a> <span style="font-size: 11pt;">Duriez, <i>Tolkien: Legend, </i>167-169.</span></p>
</div>
<div id="ftn53" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref53" name="_ftn53" style="mso-footnote-id: ftn53;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[53]</span></span></span></span></a> <span style="background: none 0% 0% repeat scroll white; color: #111111; font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R.
Tolkien, "On Fairy-Stories," in </span><i><span style="border: 1pt none windowtext; color: #111111; font-size: 11pt; mso-border-alt: none windowtext 0in; padding: 0in;">The Tolkien Reader</span></i><span style="background: none 0% 0% repeat scroll white; color: #111111; font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> (Great
Britain: George Allen & Unwin Ltd., 1964), </span><span style="font-size: 11pt;">88-89.</span></p>
</div>
<div id="ftn54" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref54" name="_ftn54" style="mso-footnote-id: ftn54;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[54]</span></span></span></span></a> <span style="font-size: 11pt;">Clyde S. Kilby, <i>Tolkien & The Silmarillion </i>(Wheaton,
Illinois: Harold Shaw Publishers, 1976), 53.</span></p>
</div>
<div id="ftn55" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref55" name="_ftn55" style="mso-footnote-id: ftn55;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[55]</span></span></span></span></a> <span style="font-size: 11pt;">Joseph Pearce, <i>Tolkien: Man and Myth </i>(San Francisco: Ignatius
Press, 2001), 194.</span></p>
</div>
<div id="ftn56" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref56" name="_ftn56" style="mso-footnote-id: ftn56;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[56]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000), Letter 43. </span></p>
</div>
<div id="ftn57" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref57" name="_ftn57" style="mso-footnote-id: ftn57;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[57]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 250.</span></p>
</div>
<div id="ftn58" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref58" name="_ftn58" style="mso-footnote-id: ftn58;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[58]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 99.</span></p>
</div>
<div id="ftn59" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref59" name="_ftn59" style="mso-footnote-id: ftn59;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[59]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 89. </span></p>
</div>
<div id="ftn60" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref60" name="_ftn60" style="mso-footnote-id: ftn60;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[60]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 250.</span></p>
</div>
<div id="ftn61" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref61" name="_ftn61" style="mso-footnote-id: ftn61;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[61]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 142. </span></p>
</div>
<div id="ftn62" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref62" name="_ftn62" style="mso-footnote-id: ftn62;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[62]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 131.</span></p>
</div>
<div id="ftn63" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref63" name="_ftn63" style="mso-footnote-id: ftn63;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[63]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Letters,</i> Letter 131.</span></p>
</div>
<div id="ftn64" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref64" name="_ftn64" style="mso-footnote-id: ftn64;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[64]</span></span></span></span></a> <span style="font-size: 11pt;">J.R.R. Tolkien; Christopher Tolkien (ed), <i>The Silmarillion</i>, 2<sup>nd</sup>
edition (New York: Ballantine Book, 2002), 3. </span></p>
</div>
<div id="ftn65" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref65" name="_ftn65" style="mso-footnote-id: ftn65;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[65]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000), </span><span style="font-size: 11pt;">156.</span></p>
</div>
<div id="ftn66" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref66" name="_ftn66" style="mso-footnote-id: ftn66;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[66]</span></span></span></span></a> <span style="font-size: 11pt;">Bradley J. Birzer, <i style="mso-bidi-font-style: normal;">Sanctifying
Myth: Understanding Middle-earth</i> (Wilmington, Delaware: ISI Books, 2002),
62.</span></p>
</div>
<div id="ftn67" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref67" name="_ftn67" style="mso-footnote-id: ftn67;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[67]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000)</span><i><span style="font-size: 11pt;">,</span></i><span style="font-size: 11pt;"> Letter 213.</span></p>
</div>
<div id="ftn68" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref68" name="_ftn68" style="mso-footnote-id: ftn68;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[68]</span></span></span></span></a> <span style="font-size: 11pt;">Bradley J. Birzer, <i>Sanctifying Myth: Understanding Middle-earth</i>
(Wilmington, Delaware: ISI Books, 2002), 69.</span></p>
</div>
<div id="ftn69" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref69" name="_ftn69" style="mso-footnote-id: ftn69;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[69]</span></span></span></span></a> <span style="font-size: 11pt;">Bradley J. Birzer, <i>Sanctifying Myth</i>, xii.</span></p>
</div>
<div id="ftn70" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref70" name="_ftn70" style="mso-footnote-id: ftn70;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[70]</span></span></span></span></a> <span style="font-size: 11pt;">Bradley J. Birzer, <i>Sanctifying Myth, </i>60.</span></p>
</div>
<div id="ftn71" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref71" name="_ftn71" style="mso-footnote-id: ftn71;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[71]</span></span></span></span></a> <span style="font-size: 11pt;">J.R.R. Tolkien, <i>The Lord of the Rings: The Return of the King</i>
(New York: Ballantine Books, 2001), 201.</span></p>
</div>
<div id="ftn72" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref72" name="_ftn72" style="mso-footnote-id: ftn72;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[72]</span></span></span></span></a> <span style="font-size: 11pt;">J.R.R. Tolkien, <i>The Lord of the Rings: The Two Towers</i> (New York:
Ballantine Books, 2001), 33. </span></p>
</div>
<div id="ftn73" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref73" name="_ftn73" style="mso-footnote-id: ftn73;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[73]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000),</span><span style="font-size: 11pt;"> Letter
213.</span></p>
</div>
<div id="ftn74" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref74" name="_ftn74" style="mso-footnote-id: ftn74;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[74]</span></span></span></span></a> <span style="font-size: 11pt;">Bradley J. Birzer, <i>Sanctifying Myth: Understanding Middle-earth</i>
(Wilmington, Delaware: ISI Books, 2002), 63. </span></p>
</div>
<div id="ftn75" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref75" name="_ftn75" style="mso-footnote-id: ftn75;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[75]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000)</span><i><span style="font-size: 11pt;">,</span></i><span style="font-size: 11pt;"> Letter 156.</span></p>
</div>
<div id="ftn76" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref76" name="_ftn76" style="mso-footnote-id: ftn76;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[76]</span></span></span></span></a> <span style="font-size: 11pt;">Bradley J. Birzer, <i>Sanctifying Myth: Understanding Middle-earth</i>
(Wilmington, Delaware: ISI Books, 2002), xii.</span></p>
</div>
<div id="ftn77" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref77" name="_ftn77" style="mso-footnote-id: ftn77;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[77]</span></span></span></span></a> <span style="font-size: 11pt;">J.R.R. Tolkien, <i>The Lord of the Rings: The Fellowship of the Ring</i>
(New York: Ballantine Books, 2001), 65. </span></p>
</div>
<div id="ftn78" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref78" name="_ftn78" style="mso-footnote-id: ftn78;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[78]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, <i>Fellowship,</i> 61. </span></p>
</div>
<div id="ftn79" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref79" name="_ftn79" style="mso-footnote-id: ftn79;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[79]</span></span></span></span></a> <span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey
Carpenter and Christopher Tolkien (eds), <i>The Letters of J.R.R. Tolkien</i> (New
York: Houghton Mifflin, 2000)</span><i><span style="font-size: 11pt;">,</span></i><span style="font-size: 11pt;"> Letter 142.</span></p>
</div>
<div id="ftn80" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref80" name="_ftn80" style="mso-footnote-id: ftn80;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[80]</span></span></span></span></a> <span style="font-size: 12pt; mso-bidi-font-family: "Times New Roman";">Donald T. Williams, “An
Encouraging Book: How Tolkien’s Lord of the Rings Saved Me,” <i>Touchstone: A
Journal of Mere Christianity</i> 30 (5) (2017), 34.</span><span style="font-size: 11pt;"></span></p>
</div>
<div id="ftn81" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="#_ftnref81" name="_ftn81" style="mso-footnote-id: ftn81;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[81]</span></span></span></span></a> <span style="font-size: 11pt;">Sarah Burns, “”Saint Tolkien”: Why This English Don Is On The Path To
Sainthood,” at epicPew (6 July 2018), at www.epicpew.com. </span></p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-52887465811343879572021-12-12T16:30:00.002-05:002021-12-12T16:30:14.214-05:00At Arms Length: Harmony and Conflict Between the Magisterium and the Sensus Fidei<p> <!--[if gte mso 9]><xml>
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</p><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">The Second Vatican
Council's Dogmatic Constitution on the Church <i>Lumen gentium</i> teaches:
"The whole body of the faithful... cannot err in matters of belief. This
characteristic is shown in the supernatural appreciation of faith (<i>sensus
fidei</i>) on the part of the whole people, when, ‘from the bishops to the last
of the faithful,’ they manifest a universal consent in matters of faith and
morals."<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a>
The role of the Magisterium, as the "sacred teaching authority",<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a> is to guide the People of
God in their reception or "traditioning"<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a> of the Deposit of Faith.
However, if the role of the Magisterium is emphasized at the expense of the
sensus fidei, with the clergy keeping, as St. John Henry Newman wrote,
"the laity at arms length... the laity [will] become disgusted and become
infidel, and only two parties [will] exist, both ultras in opposite
directions."<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a>
Because the Magisterium, headed by the Pope, is infallible in its authoritative
teaching, and the whole of the Faithful is infallible in its consent to and reception
of this teaching, a clear grasp of the relationship between the Magisterium and
the sensus fidei is necessary to properly understand the Tradition and
authority of the Church in order to avoid the discrepancies between the
episcopacy and the laity described by St. John Henry Newman. To explore this
issue, I will reference paragraphs 85, 93, 94, 250, 818 and 901 and the
glossary of the <i>Catechism of the Catholic Church</i>, as well as other
resources from Catholic tradition and scholarship. </p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">To explain the interplay
between the Magisterium and the sensus fidei, it is important to first define
the sensus fidei and its related terms, most importantly the <i>sensus
fidelium, intellectus fidei, consensus fidelium </i>and <i>sensus fidei fidelis</i>.
The Catholic Church consists of all those who participate in its sacramental
communion, in union with the pope and the bishops, sharing the same credal
faith, as well as those Christians who are “not yet in full communion”<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a> with the Catholic Church
but who nevertheless are “incorporated into Christ”. (<i>CCC</i> 818) However,
the Church is also described as including both the teaching Church (<i>ecclesia
docens</i>) and learning Church (<i>ecclesia discerns</i>); these are not in a
“strict separation,” as the laity, the clergy and the hierarchical Magisterium
cooperate in the prophetic teaching office of Christ, according to their unique
vocations.<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a> </p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">The role of the
Magisterium in guiding the faithful, interpreting Scripture and transmitting
Tradition “in the name of Jesus Christ” (<i>CCC</i> 85) occurs within a process
which involves the reception and living out of this teaching by the faithful;
the baptismal “anointing of the Holy Spirit” (CCC 91) whereby the faithful are
able to discern what constitutes authentic Tradition and to then grow in
holiness through its adherence is described by the Church as the sensus fidei, “an
instinct for the truth of the Gospel, which enables them to recognise and
endorse authentic Christian doctrine and practice, and to reject what is false.
That supernatural instinct, intrinsically linked to the gift of faith received
in the communion of the Church, is called the sensus fidei, and it enables
Christians to fulfil their prophetic calling.”<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a> This supernatural instinct
is clarified further by its application to the individual believer (the sensus
fidei fidelis), and to the entirety of the Church (sensus fidelium or consensus
fidelium, the latter being a “convergence” of the two).<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></a> An essential faculty by
which the sensus fidei is exercised, after the kerygmatic assent to revelation
by faith (what may be called the <i>auditus fidei</i>),<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></a> is the intellectus fidei,
the intellectual exploration and understanding of the contents of revelation
which, according to St. Pope John Paul II, “enjoys an innate intelligibility,
so logically consistent that it stands as an authentic body of knowledge. The
intellectus fidei expounds this truth, not only in grasping the logical and
conceptual structure of the propositions in which the Church's teaching is
framed, but also, indeed primarily, in bringing to light the salvific meaning
of these propositions for the individual and for humanity.”<a href="#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></a> As preparation and
training for these faculties, Christian philosophy plays an essential role. </p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">Throughout the
history of the revelation of God to his people, both the personal and communal
or ecclesial dimensions of faith as the acclimation of revelation have been
central within the economy of salvation. The process of God revealing himself
to individuals, such as Abraham and Moses, or to small groups, like the
Apostles, who then handed on revelation through authentic and authoritative
teaching to those who opened themselves to God in faith, themselves becoming fitting
receptors of revelation and evangelical witnesses to others, is called
Tradition.<a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></a>
The cooperative roles of the Magisterium and the sensus fidei are especially clear
in the Council of Jerusalem from the Acts of the Apostles, which the
magisterial document <i>Sensus Fidei in the Life of the Church</i> describes as
including “the whole community” summoned by the apostles, whose authoritative
decision “pleased the whole community”. Although the Council was called by the
apostles, and particularly St. Peter, the entirety of the Church was involved,
and the magisterial teaching of the apostles and elders was promulgated “with
the consent of the whole church” and received “with the joy of faith”.<a href="#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></a> This exegesis highlights
three points which are key to understanding the relationship between the
Magisterium and the sensus fidei: the apostolic authority of the Magisterium, the
contribution of the sensus fidei to the development of doctrine and the
faithful acceptance of magisterial teaching.</p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">Tradition, as the
handing on of God’s revelation through history, is not left to the arbitrary interpretation
of each Christian disciple, but rather is performed with the authority of the
apostles, an authority derived from Christ, exercised in his name and given to
the episcopacy – the bishops of the Church – who succeeded the apostles. (<i>CCC</i>
85) Just as the authoritative teaching of the apostles was accepted by the
whole of the Church and made in conjunction with both the elders and the entire
community, so the apostolic doctrine of the Magisterium is a Rule of Faith, a
standard and guide for the faithful to exercise the sensus fidei in the
determination of that which is in accordance with God’s revelation.<a href="#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></a> The faithful, through
their supernatural instinct derived from the prophetic anointing of Baptism, thus
do not determine doctrine by “private interpretation” but rather use the
guidance of the Magisterium to measure what they should accept or reject.<a href="#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></a> While theologians
exercise an essential role in the Church, helping the faithful to grow in
understanding of the sources of theology (<i>loci theologici</i>),<a href="#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></a> particularly Scripture
and Tradition, and thus perfecting the intellectus fidei and informing the
Magisterium in its decisions, they do not possess apostolic magisterial
authority, and so the sensus fidei should and eventually will reject the ideas
of theologians which are not in accordance with the Deposit of Faith.<a href="#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></a> </p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">As the faithful
consent to the doctrine of the Magisterium according to its apostolic authority
as a Rule of Faith, the sensus fidei can also bring out or highlight elements
of revelation. This activity, expressed especially through the work of
theologians, exegetes, homilists and catechists, as well as in popular devotions,
pious traditions and sacred art, acts as another Rule of Faith for the Church,
that of the sensus fidei<a href="#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></a> which, alongside its work
of realizing doctrine through faithful reception, can offer insights which the
Magisterium may then discern, judge and even recognize as part of the Deposit
of Faith and thus promulgate as official doctrine. This has occurred multiple
times in Church history, most clearly in the faithful’s upholding of the
divinity of Christ against the infidelity of the bishops during the Arian
crisis, as explicated by St. John Henry Newman,<a href="#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[18]</span></span></span></span></a> and the dogmatic
definition of the Immaculate Conception of the Blessed Virgin Mary by Pope Pius
XI.<a href="#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[19]</span></span></span></span></a> In this way, when the
faithful give their universal consent to a teaching which is taught with
apostolic authority by the Magisterium to be held in faith, the sensus fidei acts
infallibly through the Holy Spirit; this is demonstrated especially by the
Councils of the Church which, as the full consensus of the faithful (consensus
fidelium), could not err, as St. Robert Bellarmine explained.<a href="#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[20]</span></span></span></span></a> </p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">Similarly, the
sensus fidei contributes to the development of doctrine, particularly explicated
by St. John Henry Newman and recognized by Vatican II.<a href="#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[21]</span></span></span></span></a> As the faithful reflect
upon revelation, making insights into it and living it out in time, the
Church’s understanding of doctrine becomes clearer and more applicable to the
circumstances of each period and region; in this way, doctrine does not change <i>per
se</i>, nor can ideas be officially accepted by the judgment of the Magisterium
if they contradict the dogmas of the Church. Nevertheless, as taught by St.
John Henry Newman, these insights, which in the intellectus fidei may even
incorporate non-Christian concepts such as ideas from philosophy,<a href="#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[22]</span></span></span></span></a> constitute a real
development of doctrine, and the laity, particularly theologians and catechists,
as well as the clergy and the whole of the faithful participate in this work,
which cannot be accomplished without the validation of the Magisterium. Newman further
distinguished his theory from earlier models, which emphasized the need to draw
logical inferences between the Deposit of Faith and magisterial doctrine, and
instead “attributed greater causal influence to the historical and theological
conflicts and pressures which have forced the Church to reflect or to react at
times in a way more instinctive than deliberate.”<a href="#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[23]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">Within the
doctrinal work of the Church, including the interpretation and validation of
the Magisterium, the sensus fidei as a Rule of Faith does not indicate that all
the faithful will be in perfect consensus or will have no conflicts with the
Magisterium itself. As St. John Henry Newman observed, when the Magisterium
treats itself as the sole doctrinal authority in the Church which merely dictates
to the faithful what they are to believe and practice, ignoring their insights
or consent, this can create disruptions which inhibit the consensus fidelium
and the development of doctrine, requiring further deliberation by the
Magisterium and the faithful as a whole and often leading to heresy, schism and
a general lack of joyous assimilation of Church teaching in faith by the
community.<a href="#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[24]</span></span></span></span></a>
However, in diagnosing these conflicts, it is important to note that “the
faithful” who constitute the sensus fidelium and exercise the sensus fidei
include those who are truly “faithful,” who give the submission of faith and
adherence of the intellectus fidei to the teachings of the Magisterium with the
proper dispositions, including the use of right reason and a life of holiness
nourished by prayer, the sacraments and Scripture, as well as intending “the
edification of the Church.”<a href="#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[25]</span></span></span></span></a> Those who willfully and
perniciously dissent, particularly heretics and schismatics, whether they claim
to be faithful Catholics or not, sever their “authentic participation”<a href="#_ftn26" name="_ftnref26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[26]</span></span></span></span></a> in the sensus fidei by
their rebelliousness and thus should be fittingly answered and disciplined by
the Magisterium to prevent their misleading of the faithful through scandal and
false doctrine. Only the faithful who freely submit to Tradition and the
Magisterium can give the universal consent necessary to infallibly exercise the
sensus fidei and constitute an authentic sensus fidelium. As the Church
teaches, “The subjects of the <i>sensus fidei</i> are members of the Church who
hear and respond to the urging of St Paul: ‘make my joy complete: be of the
same mind, having the same love, being in full accord and of one mind’,”<a href="#_ftn27" name="_ftnref27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[27]</span></span></span></span></a> and as Catholic apologist
Jimmy Akin writes, “[A] true sense of the Faith is displayed by those who are
authentically faithful, not simply those who are baptized.”<a href="#_ftn28" name="_ftnref28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[28]</span></span></span></span></a> Nevertheless, even those
Christians who do not participate in the sensus fidei still constitute the
Church, and so their errors effectively disrupt the consensus fidelium and
demand correction over time; for this reason, the exercise of the sensus fidei
is called “the process of reception”.<a href="#_ftn29" name="_ftnref29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[29]</span></span></span></span></a> As St. John Henry Newman
reminded, it is not so much that “infallibility is <i>in</i> the ‘consensus
fidelium,’ but that that ‘consensus’ is an <i>indicium</i> or <i>instrumentum</i>
to us of the judgment of that Church which <i>is</i> infallible.”<a href="#_ftn30" name="_ftnref30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[30]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">In today’s world,
an exemplary doctrinal issue highlighting the conflict which may arise between
the Magisterium and the sensus fidei is the form of the Mass. After the Mass of
Paul VI was introduced following the Second Vatican Council, effectively
replacing the Tridentine Mass (though not abrogating it),<a href="#_ftn31" name="_ftnref31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[31]</span></span></span></span></a> those of the faithful who
retained a love for the old liturgical form and who were subsequently
scandalized or distressed by the countless abuses that cropped up in the
promulgation of what these “traditionalists” would come to call the Novus Ordo
Mass, desired to continue practicing the Tridentine liturgy. Many traditionalists
did so, sometimes in rebellion against the discipline of the Church, while
others waited years for official permission from the Magisterium.<a href="#_ftn32" name="_ftnref32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[32]</span></span></span></span></a> Over the succeeding
decades, the allowance and popularity of the Tridentine liturgy, what Pope
Benedict XVI would come to call the Extraordinary Form of the Latin Rite Mass,
one of two “forms” of the Latin rite alongside the Ordinary Form of the Mass of
Paul VI, in his <i>motu proprio Summorum pontificum</i>,<a href="#_ftn33" name="_ftnref33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[33]</span></span></span></span></a> fluctuated, but the
conflict in the Church became more pronounced, as faithful from the bishops to
the laity were divided on the issue and allegiance to one form of the Mass or
the other came to indicate, for many, corresponding divergences on doctrinal
adherence and political positions. As the popular rejection of Church doctrine
among the faithful, especially the Real Presence of the Eucharist,<a href="#_ftn34" name="_ftnref34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[34]</span></span></span></span></a> the Church’s sexual and bioethical
teachings<a href="#_ftn35" name="_ftnref35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[35]</span></span></span></span></a>
and even in “almost unbearable distortions” in the Ordinary Form of the Mass,<a href="#_ftn36" name="_ftnref36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[36]</span></span></span></span></a> has increased
exponentially, often with seemingly little correction by the Magisterium, many
of the faithful who truly hold the Faith of the Church have felt led to the
Extraordinary Form and the fidelity to Tradition which it represents for them,
while others have come to disbelieve in the reliability of the Magisterium to
the extent that they become “radical traditionalists” who reject the validity
of the current papacy (sedevacantism) and the Second Vatican Council, or even join
the Eastern Orthodox or another Christian community. </p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">On the other hand,
after Vatican II, many Catholics on all levels of the Church fell into the
error which Pope Benedict XVI called “a hermeneutic of discontinuity and rupture”<a href="#_ftn37" name="_ftnref37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[37]</span></span></span></span></a> or what is popularly
called the “Spirit of Vatican II;” this generally entailed the view that the
Council corrected persistent “errors” in the Church, including what they saw as
elitism or superstition in the liturgy, such as prolonged prayers and rituals,
the use of Latin and celebrating <i>ad orientem</i>, as well as moral
teachings, especially sexual prohibitions, and that more doctrinal
“corrections” should be made. This viewpoint, contradicting the conciliar and
post-conciliar teaching of the Magisterium and thus cut off from the sensus
fidelium, has essentially become an extreme opposite of those
ultra-traditionalists who reject Vatican II and the subsequent Magisterium.
Today, for many of the faithful, especially those without convenient access to
more traditional liturgies, the infidelity they frequently witness in the
Ordinary Form and its attendants is a continual source of anxiety, confusion
and disappointment. This, rather than the erroneous extremes, represents a true
conflict between the Magisterium and the sensus fidei, disrupting the consensus
fidelium and necessitating greater catechesis of the intellectus fidei,
stricter discipline and clearer teaching from the Magisterium. </p>
<p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">A more precise
understanding of the relationship between the Magisterium and the sensus fidei,
as well as the nature of the sensus fidei and its manifold forms and
expressions, is essential to a full grasp of the Tradition of the Church and
the ways by which it is preserved, explored and lived out in the lives of the
faithful. Doing so also gleans insights into disruptions which can occur in the
Church, on all levels, and can give means for correcting them, in order that
Catholics may lead themselves and others closer to Christ and thus fulfill his
command to “make disciples of all nations”. (Mt 28:19) </p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Second Vatican Council, Dogmatic Constitution on the
Church <i>Lumen gentium</i> (21 November 1964), §12.</span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Catechism of the Catholic Church, </i>2<sup>nd</sup>
ed. (Washington, DC: United States Catholic Conference, 2020), 93. Kindle.</span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Aidan Nichols, <i>The Shape of Catholic Theology</i>
(Collegeville, MN: The Liturgical Press, 1991), 225.</span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Wilfrid Ward, <i>The Life of John Henry Cardinal
Newman</i>, vol. 2 (London: 1912), 397-398, quoted in Aidan Nichols, <i>The
Shape of Catholic Theology</i> (Collegeville, MN: The Liturgical Press, 1991),
224.</span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <a name="_Hlk89446194">Congregation for the Doctrine
of the Faith, <i>Responses to Some Questions Regarding Certain Aspects of the
Doctrine on the Church</i> (29 June 2007), </a>second question.</span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> International Theological Commission, <i>Sensus Fidei
in the Life of the Church</i> (2014), §4; see <i>CCC</i> 904.</span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Sensus fidei</i>, §2.</span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Sensus fidei</i>, §3.</span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John Paul II, Encyclical Letter <i>Fides et ratio</i>
(14 September 1998), §65.</span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Fides et ratio</i>, §66.</span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>CCC</i> glossary entry “Tradition”.</span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Sensus fidei</i>, <a name="_Hlk89342392">§</a>17.</span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Chad Ripperger, <i>The Binding Force of Tradition</i>
(Sensus Traditionis Press, 2013), 21-23.</span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> 2 Peter 9:20-21, <i>The Revised Standard Version of
the Bible: Catholic Edition</i> (Washington, DC: The Division of Christian
Education of the National Council of the Churches of Christ in the United
States of America, 1965-1966), at BibleGateway, www.biblegateway.com; see <i>CCC</i>
93. </span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Nichols, <i>Shape of Theology</i>, 178; cf. <i>SF</i>
31.</span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Sensus fidei</i>, §82.</span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Ripperger, <i>Binding Force</i>, 23-24. </span></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[18]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Nichols, <i>Shape of Theology</i>, 225; see <i>CCC</i>
250. </span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[19]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Sensus fidei</i>, §30, §38.</span></p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[20]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Sensus fidei</i>, §32. </span></p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[21]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Sensus fidei</i>, §46.</span></p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[22]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Fides et ratio</i>, §77.</span></p>
</div>
<div id="ftn23" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[23]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Andrew Meszaros, “Some Neo-Scholastic receptions of
Newman on doctrinal development,” <i>Gregorianum</i> 97, no. 1 (2016), 126.</span></p>
</div>
<div id="ftn24" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[24]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Nichols, <i>Shape of Theology</i>, 224.</span> </p>
</div>
<div id="ftn25" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[25]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Jimmy Akin, <i>Teaching with Authority</i> (El Cajon,
CA: Catholic Answers, 2018), §599; see <i>Sensus fidei</i>, §88-105.</span></p>
</div>
<div id="ftn26" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[26]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <a name="_Hlk89343017"><i>Sensus fidei</i>, §</a>88.</span></p>
</div>
<div id="ftn27" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[27]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Sensus fidei</i>, §103.</span></p>
</div>
<div id="ftn28" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[28]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Akin, <i>Teaching with Authority</i>, §600.</span></p>
</div>
<div id="ftn29" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[29]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Akin, <i>Teaching with Authority</i>, §597; see <i>Sensus
fidei</i>, §80.</span></p>
</div>
<div id="ftn30" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[30]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John Henry Newman, <i>On Consulting the Faithful in
Matters of Doctrine</i>, §2, 2, at Newman Reader, www.newmanreader.org. </span></p>
</div>
<div id="ftn31" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[31]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <a name="_Hlk89446725">Benedict XVI, Apostolic Letter
<i>motu proprio</i> On the Use of the Roman Liturgy Prior to the Reform of 1970
<i>Summorum pontificum</i> (7 July 2007)</a>, 1. </span></p>
</div>
<div id="ftn32" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[32]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <a name="_Hlk89446780">Benedict XVI, Letter to the
Bishops on the Occasion of the Publication of the Apostolic Letter <i>motu
proprio Summorum pontificum</i></a>. </span></p>
</div>
<div id="ftn33" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref33" name="_ftn33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[33]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Benedict XVI, <i>Summorum pontificum</i>, 1. </span></p>
</div>
<div id="ftn34" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref34" name="_ftn34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[34]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Brendan Hodge, “Special Report: The Catholic hot buttons,”
at The Pillar (12 November 2021), www.pillarcatholic.com. </span></p>
</div>
<div id="ftn35" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref35" name="_ftn35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[35]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Kathleen Kirk, <i>The Sensus Fidelium with Special
Reference to the Thought of Blessed John Henry Newman</i> (Leominster, UK:
Gracewing, 2010), 2.</span></p>
</div>
<div id="ftn36" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref36" name="_ftn36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[36]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Francis, Letter to the Bishops of the Whole World,
that Accompanies the Apostolic Letter <i>motu proprio</i> <i>Traditiones
custodes</i> (16 July 2021).</span> </p>
</div>
<div id="ftn37" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref37" name="_ftn37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[37]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Benedict XVI, introduction to <i>Vatican II: The
Essential Texts</i> (New York: Image, 2012), 4. </span></p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-68993449763663137272021-12-12T16:28:00.003-05:002021-12-12T16:28:52.536-05:00Imitatio Creatoris: Incarnation, Sacrament and Effoliation in Catholic Art<p> <!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
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</p><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">Since the earliest
years of the Catholic Church, sacred art has been a universal fixture of
Catholic devotion and culture, forming an integral facet of the irradiation of
Catholic doctrine and practice into the daily lives of its members and
influencing the broader culture in which they lived. Across the centuries,
Catholic sacred art has taken many forms, adapting the styles and trends of
each culture and artistic movement of its time and incorporating them into its
self-expression and piety; despite these manifold transformations and varieties
of sacred art, it has retained a core, at least in its most authentic examples,
which makes it both sacred and distinctly Catholic. The purpose of this essay
is to identify that core, explain its nature and thus gain a clearer insight
into its essence, particularly through exploring the myriad expressions it has
taken over the centuries. </span></p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">Although Catholic
sacred art is founded upon art itself, the natural human capacity for what J.R.R.
Tolkien calls “Sub-creation” or the making of “a Secondary World into which
both designer and spectator can enter, to the satisfaction of their senses,”<a href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[1]</span></span></span></span></a> which is on its own an
imitation of God the Creator,<a href="#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[2]</span></span></span></span></a> it is specifically the
elevation and sanctification of art through the sacramental imagination of the
Church, the making holy or “setting apart” of art for the purpose of loving and
serving God more perfectly, just as water is made holy through Baptism and
bread and wine through the Eucharist. This act of sanctification, being
sacramental in nature, is founded ultimately upon the Incarnation of Jesus
Christ,<a href="#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[3]</span></span></span></span></a> who, by taking on human
nature and through it providing an explicit manifestation of the divine Son of
God within the material world, sanctified not only humanity but also the whole
of Creation, since “all things were made through him, and without him was not
anything made that was made.”<a href="#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[4]</span></span></span></span></a> Despite the attacks of
iconoclasm against sacred art in Catholic history, both in the East and West,
the Incarnation has remained the fixed point to which the Church has returned
to justify and celebrate the essential value and deepest meaning of its art.<a href="#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[5]</span></span></span></span></a> From this core, Catholic
sacred art can be recognized by three ubiquitous attributes: sacrament,
sanctification and effoliation. </span></p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">In his letter to
the Romans, St. Paul writes, “For what can be known about God is plain to them,
because God has shown it to them. Ever since the creation of the world his
invisible nature, namely, his eternal power and deity, has been clearly
perceived in the things that have been made.” (Rom 1:19-20) While explicated by
the Incarnation of Christ, this statement expresses the faith not only of St.
Paul as a Christian but also as a Jew and was in accordance with the
Greco-Roman religious and philosophical outlook of the Gentiles as well as
Jewish Christian converts to whom he wrote his letters. For St. Paul and many
thinkers of Antiquity, the material world is sacramental, with its seemingly mundane
objects serving as efficacious symbols of and portals into the nature of God;
this sacramental imagination inspired the liturgical rites of both pagan and
Jewish religions and would be taken up even more fully, from the Incarnation, in
the Christian celebration of its sacraments. For this reason, in the earliest
examples of Catholic sacred art, such as those in the Roman catacomb graffiti
and at Dura Europos, the artistic portrayals are not only historical
reminiscences of biblical events but also use material objects to symbolize the
deeper and higher signification of these events and to visualize the mysteries
which they revealed. </span></p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">From this
foundation, Catholic sacred art has remained fundamentally sacramental. As
Jacques Maritain explains, Catholic religious art must be not only religious
and thus authentic to doctrine and piety, but also intelligible,<a href="#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[6]</span></span></span></span></a> filled with symbolic
objects, sounds, scents, gestures, poses and words that help the devout viewer
(or listener or reader) participate in and understand more fully the realities
portrayed. For Catholics, and indeed for most religious peoples throughout
history, the divine is not obvious or easy; while this has been a stumbling
block for many, the Church has always understood that this divine obfuscation
is necessary not only due to human freedom and finitude, but as a romantic
courtship whereby the Bridegroom and Bride, namely Christ and his Church, prove
themselves to one another through covenantal promises and acts of loving
devotion. Sacred art thus functions as a kind of love letter, akin to Scripture
itself, helping the Bride of Christ to remember, long for and prepare herself
to receive her Bridegroom at the eschatological “marriage supper of the Lamb.”
(Rev 19:9) Throughout the history of Catholic sacred art, this sacramental and romantic
perspective has inspired Catholic artists to infuse their work with layers of
meaning and significance, expressed most of all in those objects which are
directly connected to the sacraments or devotional practices such as churches, liturgical
vestments, altars, statues, Books of Hours, missals and sacred music, as well
as in Catholic literature, including the writings of Geoffrey Chaucer, William
Shakespeare and J.R.R. Tolkien. </span></p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">Alongside the
sacramental imagination of Catholic sacred art, Catholic artists have always
been inspired by their incarnational worldview and by the promotion of the
Church to inculturate and sanctify those elements of popular culture, whether
Christian or not, which they found to be good, fulfilling St. Paul’s command:
“[W]hatever is true, whatever is honorable, whatever is just, whatever is pure,
whatever is lovely, whatever is gracious, if there is any excellence, if there
is anything worthy of praise, think about these things.” (Philip 4:8) In the
earliest centuries, Catholic artists took up the artistic motifs and symbolic
language of both Jewish and Greco-Roman art to express their faith, incorporating
what they found to be good (and thus from God) and correcting what did not correlate
to Christ.<a href="#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[7]</span></span></span></span></a> Through this work,
Catholic churches came to emulate both the Jewish Temple and synagogue,<a href="#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[8]</span></span></span></span></a> as well as the imperial
basilicas of Rome, combining and modifying them to fit Catholic doctrine and
imagination, such as in the addition of a sanctuary and cruciform transept to
the Roman basilica and the orientation of churches toward the East, <i>ad
orientem</i>, the direction of the rising Sun and the Second Coming of the Son
of God. Even elements from Roman paganism, such as the images of the shepherd
and orans figure used to decorate Roman tombs, were sanctified and
reinterpreted as Christ the Good Shepherd and his praying disciples. </span></p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">After the
disintegration of Roman imperial authority in the West, Catholic sacred art
continued to hold the ideals and culture of Rome in high esteem and thus the
artistic language developed during the patristic age lived on. However, it was
soon met by the influence of other cultures, particularly the Celtic and
Germanic, and in the East by the Slavic, which the Church, while upholding its
valuation of Antiquity, soon began to inculturate and sanctify as well. As the
examples of Insular manuscript illumination, with its knotwork patterns and abstract
imagery, as well as the fortress-churches of Romanesque architecture, the Old Saxon
<i>Heliand</i> and Old English <i>Beowulf</i>, the monastic invention of
musical notation to fit its Gregorian and Byzantine chants, and the emergence
of the Eastern iconographic tradition demonstrate, the Church actively
encouraged the incorporation of artistic themes and creativity from its newest
convert cultures as well as from those of the Roman Empire which continued to
develop over the centuries. Nevertheless, Catholic sacred art remained
essentially incarnational and sacramental, religious and intelligible, always
remembering its core even if to do so required the occasional correction of the
Magisterium of the Church.<a href="#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[9]</span></span></span></span></a></span> </p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">Arguably, the
pinnacle of Latin Catholic sacred art, particularly in its aspects as
sacramental and sanctifying, is Gothic art. Finally free from the external
threats of earlier centuries, including Roman persecution and barbarian raids, Catholicism
in the first three centuries of the second millennium after Christ was the
principle and spiritual heart uniting all of Europe as Christendom and dispersing
its faith in Christ across all fields of cultural expression. Beginning with
the work of Abbot Suger, who helped transform bulky Norman Romanesque
architecture into prisms of light and towers reaching up to Heaven through the
introduction of pointed arches, thin walls, tympanum reliefs and column
sculptures in portals, rib-vaulted ceilings and a profusion of stained glass,
the plethora of Gothic cathedrals which sprung up rapidly across Europe
inspired artists in other fields to adopt their new mindset, called “Gothic”
derogatorily by later Renaissance aesthetes.<a href="#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[10]</span></span></span></span></a> Producing magnificent,
illuminated manuscripts shining like stained glass, chivalric romances and mythic
poetry like that of Chrétien de Troyes and Dante Alighieri respectively, the
culture of Christendom was in turn influenced by the rise of Scholasticism and
the universities which themselves reflected the sense of order, grandeur and
luminescent beauty exemplified by Gothic cathedrals, most of all in the
writings of St. Thomas Aquinas (a key influence on Dante’s <i>Divina Commedia</i>).
</span></p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">Gothic art, most
explicitly in its rose windows, floral capitals and forest of columns branching
into ribbed vaults, exemplifies the third element of Catholic sacred art listed
above: effoliation. This term, explained and arguably coined, at least in its
particular usage, by Tolkien, signifies a specific conception of the purpose of
art most applicable to sacred art, what Tolkien called “the effoliation and
multiple enrichment of creation.”<a href="#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[11]</span></span></span></span></a> Just as God, through his
divine simplicity in which are the virtual types of all things that can
possibly exist,<a href="#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[12]</span></span></span></span></a>
as ways by which his infinite Being may be secondarily participated, knows all
that he can and will create, and thus expresses his infinite creativity through
an endless variety of creatures throughout his cosmos, artists, who “make in
our measure and in our derivative mode, because we are made: and not only made,
but made in the image and likeness of a Maker”,<a href="#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[13]</span></span></span></span></a> contribute to this
“multiple effoliation,” like the fractal branching and forestation of tress. As
Maritain explains, when we conceive of a new form in our mind, “combining nouns
and redistributing adjectives”,<a href="#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[14]</span></span></span></span></a> and then express this
form onto God’s material rearranged “through the work of their hands,”<a href="#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[15]</span></span></span></span></a> we imitate the creativity
of God, and it is this imprinting and shining forth of form, the <i>splendor
formae</i>, which, both in Creation and in our own works of art, constitute
beauty.<a href="#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[16]</span></span></span></span></a> For this reason, Maritain
writes that religious art is not limited by any particular style or technique;
rather, it is regulated according to the Catholic worldview and the rules for
its expression as given by the Church.<a href="#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[17]</span></span></span></span></a> Thus, not only has
Catholic sacred art inculturated and sanctified elements from the surrounding
cultures, the Church has also encouraged genuine creativity amongst its artists
and has even come to accept elements, such as nude figures and pagan motifs,
which at times it had cautioned against, as in the works of Michelangelo. </span></p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">In the
Renaissance, the art of the Middle Ages came to be denigrated in comparison to the
idolization of the art and learning of Antiquity by humanist scholars;
nevertheless, the Church sanctified this love for Roman art, a love which had
already been present in medieval Christendom, and encouraged the innovations
and rediscoveries made by Renaissance artists, such as perspective, naturalism and
the printing press. For Renaissance art, the Church corrected some of its
deviances, especially during the Counter-Reformation, and guided it according
to the sacramental and incarnational core of the Catholic imagination,
eventually leading to the effusion of grandeur and brilliance in the Baroque
and Rococo styles which took up the wondrous legacy of the Renaissance and used
it to fill churches with magnificent sculptures, paintings, altarpieces and new
architectural designs which countered the growing tide of materialism and
iconoclasm in the sixteenth and seventeenth centuries. </span></p><span style="font-size: small;">
</span><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;"><span style="font-size: small;">In this way, the
Church, as it had done since Antiquity, saw the value of the effoliation of
Creation for sacred art; it was not necessary that Catholic artists simply
repeat the same styles and themes, but rather that their free expression,
guided and inspired by the Church and the tradition of Christendom, could be
allowed to effoliate Creation for the glory of God. It would not be until the
intrusion of secularism into the realm of art, when genre painting, political
propaganda and more modern styles which emphasized the feelings or attitudes of
the artist above the good of the artwork itself or the love of Christ,<a href="#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[18]</span></span></span></span></a> thus obscuring its
sacramental core, would subordinate sacred art beneath private or state art,
that the great artistic heritage of Christendom would begin to fade. Although
Catholic sacred art has continued to this day, it has, as Maritain mourned, often
become commercialized, sentimentalized and succumbed to the individualism of modern
artistic styles, forgetting its sacramental core and the need for it to remain
intelligible and authentically religious.<a href="#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman", serif;">[19]</span></span></span></span></a></span> </p><span style="font-size: small;">
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="line number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="page number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
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</p><p class="MsoNormal" style="line-height: 200%; text-indent: .5in;">The history of
Catholic sacred art demonstrates, in its enduring legacy, the true heights that
may be achieved by Catholic artists who are inspired by the Incarnation of
Christ, the sacramental imagination that flows from it and the impetus for
sanctification and effoliation which it gives. As Gothic cathedrals and
illuminated manuscripts, the paintings of Da Vinci and Caravaggio, the
sculptures of Michelangelo and Bernini, and the music of Gregorian and
Byzantine chant as well as the polyphonies of Palestrina and the Mass settings
of Mozart and Beethoven prove, authentic Catholic sacred art is an inviolate
and lasting reminder of the love of Christ and the salvation to which he
continues to call his Bride the Church. It is this love which may, even today,
summon Catholic artists to rediscover true sacred art and sanctify not only the
culture in which they live and the modern Church, but themselves and those who
will come after them, through their art.</p><div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <span style="color: #222222;">J. R. R. Tolkien, “On
Fairy-Stories,” in <i style="mso-bidi-font-style: normal;">The Tolkien Reader</i>
(Great Britain: George Allen & Unwin, 1964), 68, 73. </span></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John Paul II, <i>Letter to Artists</i> (4 April
1999), §1. </span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John Paul II, <i>Letter</i>, §5.</span> </p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John 1:3, <i>The Revised Standard Version of the
Bible: Catholic Edition</i> (Washington, DC: The Division of Christian
Education of the National Council of the Churches of Christ in the United
States of America, 1965-1966), at BibleGateway, www.biblegateway.com. </span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John Paul II, <i>Letter</i>, §7.</span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Jacques Maritain, <i>Art and Scholasticism</i> (Tacoma,
WA: Cluny Media, 2016), 148. </span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John Paul II, <i>Letter</i>, §7.</span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Taylor Marshall, <i>The Crucified Rabbi: Judaism and
the Origins of Catholic Christianity</i> (Colleyville, TX: Saint John Press,
2009), 99, 103.</span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Maritain, <i>Art and Scholasticism</i>, 148.</span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> R</span><span style="font-size: 11.0pt; mso-bidi-font-family: "Times New Roman";">é</span><span style="font-size: 11.0pt;">gine Pernoud, <i>Those
Terrible Middle Ages!</i> (San Francisco: Ignatius Press, 2000), 79.</span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Tolkien, “On Fairy-Stories,” 89. </span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Thomas Aquinas, <i>Summa theologiae</i>, I, q. 15, a.
3, ad. 2, at New Advent, www.newadvent.org. <span style="mso-spacerun: yes;"> </span></span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Tolkien, “On Fairy-Stories,” 75.</span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Tolkien, “On Fairy-Stories,” 74.</span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John Paul II, <i>Letter</i>, §6.</span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Maritain, <i>Art and Scholasticism</i>, 25-27. </span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Maritain, <i>Art and Scholasticism</i>, 150-151.</span></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[18]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Maritain, <i>Art and Scholasticism</i>, 145-146.</span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: .2in;"><a href="#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[19]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Maritain, <i>Art and Scholasticism</i>, 150.</span></p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-15096833669376346822021-08-29T13:39:00.003-04:002022-01-26T17:34:25.215-05:00 Because We Are Made: Aquinas and Tolkien on Creativity
<p class="MsoNormal" style="line-height: 200%; text-indent: 0.5in;">The nature of the
human person may be defined in various ways according to the qualities which
differentiate it by species from other kinds of animals. From its highest and
most significant attribute, namely its intellectual or spiritual soul, the rest
of human nature finds its orientation and all its other actions and appearances
are transformed by this relationship. The intellect becomes evident both
through subjective, interior experiences of the individual, and exterior
movements through the body which communicate itself to others; this sociality,
as well as the intentionality of the will or intellectual appetite, are proofs
or signs of the intellectual nature of the human person. Creativity, or more
properly artistry or subcreativity, is also an essential expression of the human
person which is intrinsic to its intellectual nature and fundamental to human
life.</p><p class="MsoNormal" style="line-height: 200%; text-indent: 0.5in;">To explore this assertion, it is first
necessary to define creativity in a human context. While in general it may be
defined as the capacity for making something new, this is ultimately impossible
for human beings, whose existence is derivative and participatory and whose
power is limited, making us unable to create something utterly new. A more
appropriate term can be either art, as it has traditionally been used, or more
precisely, <i>subcreation</i>, a term coined by J.R.R. Tolkien.<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a>
Both of these terms indicate creativity but specify that as humans our
creativity is imitative rather than original.
</p><p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; margin-top: 0in; mso-add-space: auto; mso-margin-bottom-alt: 8.0pt; mso-margin-top-alt: 0in; text-indent: 0.5in;">Human art or subcreation exists in three
distinct and incremental forms: art, artifice or craft, and fine art. According
to Jacques Maritain, the medieval Scholastic understanding of art, which
incorporated all three of these but focused primarily on the first two, begins
with art as “<i>[r]ecta ratio factibilium</i>… the <i>undeviating determination
of work to be done</i>.”<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a>
Contrary to later utilitarian or romantic understandings of art, the
Scholastics saw the object and matter of art as the thing being done itself,
even apart from what potentially pragmatic or self-expressive ends it may also
include, and with the form of the action being excellent work done through the
operation of reason. From this view, art can be applied even when something is
not being made exteriorly (although a new idea is still made in the mind) but to
any action by which we intend to make something well, and so pursuits such as
logic, athletics, rhetoric and warfare are often called “arts” even in modern
times. These activities are properly distinguished from those which are done
without excellence as an intention, or without the good of the object itself
being the desired end, thus involving little artistic virtue, and can include
daily chores such as bathing or eating but can also be applied to the highest
levels of art whenever they are done for ends other than the good of the object
and the excellence of the action. Art is thus an operative <i>habitus</i> or
intellectual virtue which perfects the intellect by the focusing of its innate indeterminacy
onto a definite object.<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a><span style="mso-spacerun: yes;"> <br /></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; margin-top: 0in; mso-add-space: auto; mso-margin-bottom-alt: 8.0pt; mso-margin-top-alt: 0in; text-indent: 0.5in;">The two higher expressions of human art,
namely craft and fine art, specifically involve the making of something new
outside oneself, from the model for it conceived in the intellect and expressed
through the sense impressions in the imagination. According to Aristotelian and
Thomistic psychology, as the sense appetites of the soul receive impressions
from the sensory organs of the body through the power of sensation, they store
these impressions in the imagination which can then be used by the other
internal senses. For humans, sense impressions or <i>phantasms</i> are also the
source for intellectual knowledge, as the intellect abstracts the intelligible
species from the phantasms and conceives them as words in the passive intellect;
the accordance of these words with reality gives the intellect its knowledge of
truth. The intellect thus depends upon the imagination for its knowledge, as
well as the understanding of its knowledge by the use of metaphorical images by
reason. Similarly, the will desires unity with what the intellect apprehends as
good and so is drawn to it. Scholastics understood art as being based in the
practical intellect, oriented toward excellent intellectual operation and the
making of something new, while learning is based in the speculative intellect;
art thus governs the practical act of Making, the operation of the intellect,
while analogously prudence governs Action. The will, perfected through
prudence, follows the rules of morality, but making, through art, adheres to
the rules of achieving excellence in the thing being done, and so artistic
success is distinct from morality. As Maritain explains, “The Man of Learning is
an Intellectual demonstrating, the Artist is an Intellectual operating, the
Prudent Man is an intelligent Man of Will acting well.”<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; margin-top: 0in; mso-add-space: auto; mso-margin-bottom-alt: 8.0pt; mso-margin-top-alt: 0in; text-indent: 0.5in;">As the intellect draws upon its knowledge
and acts on the internal senses, it can use, as St. Thomas described (based on
Avicenna), the imagination to conceive of things which are not only absent from
immediate experience, but which are, in a limited way, new altogether.<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a>
While the soul uses the common sense to recollect and distinguish sense
impressions, the cogitative power to interpret and compare sense impressions as
particular intentions (as the intellect compares universal intentions), and the
reminiscence to store and collate these intentions to understand past
experiences,<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a> the
intellect gives man the ability to manipulate sense impressions and intentions
and to recombine them into new things which it conceives and which did not
previously exist, “combining nouns and redistributing adjectives”;<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a>
Avicenna called this power “phantasy,” but St. Thomas assigned it to the
imagination as used by the human intellect in a unique way. The example given
by St. Thomas is the recollection of the imaginary forms “gold” and “mountain,”
and the making from them of the image of a “gold mountain,” something never
experienced and existing only in the mind.<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></a>
Tolkien reappropriated the term fantasy, after similarly assigning this
creative power as a use of the imagination, to indicate the human ability to give
our new conceptions “the inner consistency of reality,”<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></a>
a derivative independence which is essential to their expression in artistic
form and which also gives them an inherent newness and strangeness which
Tolkien calls “Enchantment.”<a href="#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></a>
These faculties may be used, and these attributes seen in the most fundamental
level of art as described above, as when someone’s athletic or persuasive
abilities provoke a sense of wonder in us which inspires us to call their skills
art, but they are most properly found in the making of new things outside
ourselves. Art is the “operative link” by the imagination and this new thing,
or subcreation.<a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></a> </p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; margin-top: 0in; mso-add-space: auto; mso-margin-bottom-alt: 8.0pt; mso-margin-top-alt: 0in; text-indent: 0.5in;">Although art itself is uniquely human and
intrinsic to our intellectual nature, the art of making new things is by
definition a higher activity and is truly one of the noblest expressions of the
human person. The reason for this is that subcreation, the result of both craft
and fine art, is analogous, according to our intellectual nature, to the
creativity of God. According to St. Thomas, God is subsistent Being and pure
intellect, constituting his own wisdom, knowledge and goodness by knowing and
loving himself; from the knowledge of all ways by which his infinite being may
be participated, his intellect contains, in a sense, the exemplars of all
possible things which he can create and give derivative being outside, but not
wholly independent of, himself. As St. Thomas teaches, “God is the cause of
things by His intellect and will, just as the craftsman is cause of the things
made by his craft.”<a href="#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></a>
Thus, creativity is essential not only to human nature but to God who, even
without having created anything, would know all that he can and will create,
and so is Creator by the very fact of being himself. However, this is also the
reason for Tolkien’s use of the term subcreation, since God, the source of all
being, can create out of nothing, while our creations are only “sub” or beneath
his own in derivation. Human creativity is, nevertheless, analogous to his, and
properly applies, as it does in God, to our conception of new things in our
mind prior to their external, physical expression, and so even humble crafts
were acknowledged by the Scholastics to result in the intellectual and
spiritual perfection of the craftsmen.<a href="#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; margin-top: 0in; mso-add-space: auto; mso-margin-bottom-alt: 8.0pt; mso-margin-top-alt: 0in; text-indent: 0.5in;">Human creativity is capable of making,
through artifice or craft, new things which are done artistically, with
excellence and quality for intended ends, but are still inferior to fine art.
These include carpentry, masonry, and other crafts when they are used to make
things that, while their own excellence is one goal in their making, are
ultimately meant for some other use. According to the distinctions given by
Aristotle and St. Thomas, this instrumentality of craft makes it essentially
inferior, since those goods which are only done to achieve some other good are
inferior to goods done for their own sake;<a href="#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></a>
while crafts are higher than things which are of entirely instrumental good,
such as currency, and so can be said to have their own goodness too,
particularly by their perfecting the intellect as art, they remain inferior by
definition, since the end is the highest cause and thus the determiner of
value. Fine art, on the other hand, is, in its authentic form, done for its own
sake, as a good in itself, and so is the highest form of art. It is also most
analogous to the creativity of God, who makes without any need in himself,
being entirely subsistent and self-sufficient, but only for the good of
Creation itself. Beauty, understood as a superabundance of goodness delighting
the senses (both internal and external), is naturally one of the primary goals
and qualifications of fine art, as the achievement of excellence to a supreme and
evident degree, both in the creativity of God and in human subcreation, and as a
love of the artist for their work. <span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: 0in; margin-top: 0in; mso-add-space: auto; mso-margin-bottom-alt: 8.0pt; mso-margin-top-alt: 0in; text-indent: 0.5in;">The intellect, according to Aristotle and
St. Thomas, is the highest faculty of man and that which distinguishes us as
human. It is also what makes us most like God, and St. Thomas, by his Catholic
faith, interprets the biblical teaching that humans are “made in the image and
likeness… of God” (Gn 1:26-27 <i>DRV</i>) to consist in this analogous
similitude between the human and divine intellects. Tolkien shared this view
and connected it directly to our creativity, writing that “we make in our
measure and in our derivative mode, because we are made: and not only made, but
made in the image and likeness of a Maker.”<a href="#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></a>
By the very nature of the intellect, art, as a virtue perfecting the intellect,
is not only one accidental or spurious aspect of human nature but is fundamental
to the meaning of the human person. As we are made in the image of God, so we
are inspired toward art; all people, even those who lack artistic skills, share
in this inspiration, delighting in the participation of art and ultimately
feeling dissatisfied without it. Art is thus a means by which we share in the
creativity of God, and through artistic expressions, whether in their making or
participation, we are able to know God more fully, using both our intellect and
bodily senses. As Tolkien explains, through subcreation we “may actually assist
in the effoliation and multiple enrichment of creation”<a href="#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></a>
and make a secondary world (while Creation is the primary world of God’s art)
into which others may enter for their enrichment.<a href="#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></a>
Thus, creativity is essential to human nature both in our intellectual and
social natures, providing both practical and higher goodness for us, and
leading to a greater knowledge of God, which is our true source of happiness.
From this it can be seen that art is indeed intrinsic to human nature. </p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a><span style="font-size: 11pt;"> J.R.R. Tolkien, “Tree and Leaf,” in <i>The Tolkien
Reader </i>(New York: Ballantine Books, 1966), 68.</span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11pt;"> Jacques Maritain, <i>Art & Scholasticism </i>(Tacoma,
WA: Cluny Media, 2016), 9.</span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></span></a><span style="font-size: 11pt;"> Maritain, <i>Art, </i>12.</span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></span></a><span style="font-size: 11pt;"> <a name="_Hlk79762655">Maritain, <i>Art, </i></a>21.</span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a><span style="font-size: 11pt;"> Thomas Aquinas, <i>Summa theologiae</i>, I, q. 78, a.
4, at New Advent, www.newadvent.org. <span style="mso-spacerun: yes;"> </span></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST, </i>I, q. 78, a. 4. </span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “Tree and Leaf,”<i> </i>74.</span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST</i>, I, q. 78, a. 4. </span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></span></a><span style="font-size: 11pt;"> <a name="_Hlk79763755">Tolkien, “Tree and Leaf,”<i> </i></a>68.</span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “Tree and Leaf,” 73.</span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “Tree and Leaf,”<i> </i>68.</span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST, </i>I, q. 45, a. 6.</span> </p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></span></a><span style="font-size: 11pt;"> Maritain, <i>Art, </i>21.</span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></span></a><span style="font-size: 11pt;"> <i>ST</i> I, q. 5, a. 6.</span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “Tree and Leaf,”<i> </i>75.</span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “Tree and Leaf,”<i> </i>89.</span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “Tree and Leaf,”<i> </i>73.</span></p>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
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<![endif]-->Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-51115465110532619192021-03-15T15:01:00.003-04:002021-12-21T16:06:03.549-05:00Tolkien and Civilized Masculinity<p class="MsoNormal"><!--[if gte mso 9]><xml>
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</xml><![endif]--> Imagine a man whose greatest passions in life are reading
poetry, writing stories about elves, acting in plays and inventing fictional
languages. This man weeps at the choices of his own fictional characters,
recites whole passages of ancient poetry from memory, dresses up as medieval warriors,
mourns the perceived needless felling of trees, and writes letters from Father
Christmas for his children. </p>
<p class="MsoNormal">Who would automatically associate this man with classic
images of virile, chivalrous and inspiring masculinity?</p>
<p class="MsoNormal">What if to this description you also added that this man was
a veteran of the First World War, where he encountered death at an immediacy
which no one should ever have to face, where he saw his fellow soldiers
horrifically destroyed before his eyes and was forced to eat and sleep
surrounded by rotting corpses in fetid trenches, where he knew that at any
moment his life could end and he would never see his beloved wife again?
Imagine also this man riding his bicycle in the Blitz during World War Two,
giving out warning signals for the next Nazi air raid. This man stood up to the
anti-Catholic prejudice of his English homeland, never shying away from
proclaiming his Faith in lectures at Oxford University whose own dons made
discriminatory remarks against Catholics with no regard for Tolkien himself. This man
remained ardently faithful to his wife until death, taught his children to live
virtuously and faithfully, hiked the Swiss Alps, escorted immigrant children
through France, communicated in German with captured Nazi officers, smoked a
pipe, drank beer, and shared tales of heroism and adventure with his friends.</p>
<p class="MsoNormal">This man was J.R.R. Tolkien, known by most only for his
popular stories set in Middle-earth, yet his life of friendships,
self-sacrifice, adventure, holiness and intellectual accomplishments is known
by few. </p>
<p class="MsoNormal">If the only description of Tolkien one knew consisted of
those added in the third paragraph of this article, many would indeed consider
him to be ideally masculine. But what if the details of the first paragraph are
added to it? These disparate qualities bring to light an issue of masculinity
which has led many to denigrate men with the false notion of ‘toxic
masculinity,’ and thus for many men to be ashamed of their masculine natures
while women are equally coerced by feminism to (poorly) imitate masculinity
themselves, often according to mistaken notions of it that they have been told.
</p>
<p class="MsoNormal">True masculinity, authentic and worthwhile masculinity in
accordance with the God-given nature of real men, can take two forms, one good
and one corrupted: civilized masculinity, and barbaric masculinity.</p>
<p class="MsoNormal">Civilization and barbarism have become neglected terms in
modern times, when any criticism of behavior or distinctions between persons or
groups is considered provocative and offensive, but for the correct roles of
human beings in society to be properly understood, particularly in a time when
masculinity has become one of the factors most often labeled as responsible for
wars and crimes, these concepts must be recovered. To be applicable for the pivotal
mission of restoring and purifying masculinity today, we must understand what
it means to be civilized or barbaric and how these are expressed in the modern
world.</p>
<p class="MsoNormal">Human nature is distinguished from that of other animals by
our intellect. Unlike irrational animals, whose actions are driven
involuntarily and without resistance to their bodily passions, humans are
capable of understanding the true, the good and the beautiful, to judge our
actions based on them and then discipline ourselves to live up to these
transcendent values. In this way, we do not, contrary to modern popular
opinion, adopt artificial behaviors forced onto us by social norms; rather, we
become more authentically human, with our highest faculty - the intellect -
ordering our animal passions toward the good and thereby granting us true
freedom. </p>
<p class="MsoNormal">Civilization and being civilized are based on this
understanding of human virtue. Since the time of Plato, the
purpose of society, of the <i>polis</i>, has been the promotion of virtue. The
life, liberty and pursuit of happiness acclaimed by the American Founding
Fathers were understood within the framework of the upholding of virtue as the
foundation of a civilized society. Without this understanding, human society
cannot be what it is meant to be and will fall into barbarism. </p>
<p class="MsoNormal">When a society loses the ordering influence of the
intellect, orienting culture and each human person toward the true, good and
beautiful via the life of virtue, that society loses its orderly and rational
character. Barbarism occurs whenever a society has become determined by the
animal passions to which its people are enslaved; like animals, they shun the
difficulty and self-sacrifice required for virtue and civilization and instead
become so habituated by fear, hedonistic pleasure-seeking and desperate
competition that their wills become atrophied and servile. Society thus decays
into violence and self-indulgent destructiveness, led like sheep by the elite
who use their corrupted intellects as instruments of tyranny over those who
lack the will or wisdom to fight back.</p>
<p class="MsoNormal">This is the environment inhabited by modern men, which they
have both inherited and caused themselves. To regain what has been lost, it is
essential for men today to recapture not only masculinity itself, without which
society becomes not more feminine but more androgenous, confused and immature,
but a civilized masculinity, free from the chains of barbarism which debase the
good gifts of gender and of the human person.</p>
<p class="MsoNormal">How can this goal be achieved? What tactics can be employed
to rescue masculinity from the darkness of barbarism and sterile effeminacy
into which it has been connived? To help answer these questions, it can be
useful to recall two examples of men from literature, one a paragon of
civilized masculinity, and the other a pariah of barbaric masculinity.
Following the exemplary model of J.R.R Tolkien given earlier, these literary illustrations
can be taken from his <i>magnum opus</i>, <i>The Lord of the Rings</i>.</p>
<p class="MsoNormal">While his great epic, a tale of heroism, sacramental
transcendence, simple joys of friendship and home, and poignant insights into
the very heart of evil can yield many examples of both types of masculinity,
arguably the most civilized man depicted is Aragorn. An orphan, like many of
Tolkien’s great heroes, Aragorn is raised within the enchanted atmosphere of
the elves. Under the tutelage of Elrond, elven-king and possibly the greatest
scholar in the history of Middle-earth, Aragorn is taught the true, the good and
the beautiful. He learns of the history of Middle-earth, the traditions of his
own ancestry through the relics preserved by Elrond himself, and his destiny as
the prophesied restorer of the royal house of Men. </p>
<p class="MsoNormal">He absorbs the immortal wealth of knowledge and art whose
marriage characterizes the nature of elves, once symbolized by the Two Trees of
Valinor in ancient days. From the elves, to whom knowledge is gleaned
immediately and art realized more effortlessly than for men, Aragorn gains true
wisdom - the understanding of truth and its application in the moral life of
virtue - while also discovering the riches of poetry and song which open the
door to the connatural intuition of beauty, lifting his spirit above the
brutality and evil which he will face in the journey of his life. He becomes authentically cultured, like a well-cultivated field. </p>
<p class="MsoNormal">Alongside this humanistic upbringing, Aragorn also explores
the world, self-sufficiently subsisting in its wildernesses, encountering its
diverse environments, adversaries and free peoples, and during these
exploratory meanderings he becomes further trained in virtue by lending his
services as a warrior, helping to defend the lands of Rohan and Gondor which
will one day be under his royal protection, as well as the regions of the north
whose ancient loyalty to his ancestral kingdom of Arnor has long been forgotten
- except by the hobbits, whose idyllic Shire becomes of special interest to him
and the remnants of the men of Arnor, known as the Rangers of the North, of
whom he is their chieftain. Acting as guerilla sentinels and knights-errant,
fighting off unseen evils in the wilderness unbeknownst to the hobbits and
their human neighbors, these valiant men serve to protect an oasis of simple peace
and natural goodness for which all who struggle against evil hope to one day
enjoy themselves. </p>
<p class="MsoNormal">When the time comes, Aragorn begins his fated journey not
only for the sake of Middle-earth, but also inspired by the love of Arwen, the
elven daughter of Elrond, whom Aragorn has loved since his youth. Like a
chivalrous medieval knight, Aragorn loves Arwen not for what she can give to
him, but for the transcendent beauty and virtue which she upholds and inspires
him to pursue, as well as to the new life which will one day personify the love
they share for one another. Unlike the pornographic debauchery of
self-indulgence and dehumanized debasement of many modern ‘romances,’ the romance of
Aragorn and Arwen is one of true, authentic love within the complementarity of
man and woman, each giving of themselves fully to the other according to their
unique sexual and personal gifts. Aragorn refuses to wed her, much less indulge
any bodily urges, until he has completed his quest and become worthy of her;
not until he has accomplished his destiny and become a true, authentic man of
virtue and honour does he finally fulfill his deepest longing.</p>
<p class="MsoNormal">What does this brief sketch of Aragorn’s life show us? Even
without any familiarity with Tolkien’s work (something that should be remedied
as soon as possible!), Aragorn is a powerful and shining example of true civilized
masculinity. He is not merely a warrior, a man of strength, power and
determination - yet he is these things as well. Similarly, he is not merely a
poet, a man of compassion, artistry, wisdom and romance - yet he is these
things as well. These two sides of his character, the spirit of the warrior and
the spirit of the poet, are fused as the civilized, chivalrous warrior-poet,
the king who, like Alfred the Great, Charlemagne and St. Louis IX in history,
was truly worthy of his authority. Following his example, men should strive
to neglect neither side of their masculinity, the warrior or the poet. To neglect
either is to become barbaric, whether the savage brute or the effete
degenerate.<span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal">Opposing this image of civilized masculinity in Aragorn is
not one particular character, but rather the spirit of the orc, what Tolkien
called “orkishness.” While many characters in <i>The Lord of the Rings</i>
could be said to represent both the effete degenerate, such as Gríma Wormtongue
or even Denethor, Tolkien portrays few individual villains who are truly savage
brutes, since even the Witch-King and Saruman are both learned and scheming
figures. However, the orcs are savage brutes <i>par excellence</i>. </p>
<p class="MsoNormal">Like those throughout history who have despised the
monuments of order, reason and virtue in society and have sought to tear them
down or corrupt them with vile defacements, the orcs of Middle-earth did not
wish to build up a rival civilization or to accomplish some perceived higher
end using evil means. Rather, they were bestial slaves to their passions,
interested only in domination, corruption, and placating the wills of their
masters of whom they lived in terror and yet groveled at their feet for
cast-off scraps of favor within the hierarchy of evil. Corrupting the grand halls
of the dwarves of Khazad-dûm; defiling the holy ground of Lothlórien with their
wanton destruction and murder; ripping down the venerable forest of Fangorn to
fuel the hellish furnaces of Saruman’s war machine; mocking Aragorn’s attempts
to convert the deceived Dunlendings at Helm’s Deep; and defacing the
decapitated head of a statue from an ancient king of Gondor in Ithilien: all of
these acts are representative of what could be called the barbaric masculinity
of the savage brute. They are indeed strong, in a physical sense; they are
dominant, ruthless and insensitive to concerns other than their own. And yet,
their wills are corrupted, weakened and servile. What appears as strength is in
fact desperation.</p>
<p class="MsoNormal">This observation leads into the other aspect of the orcs’
barbaric masculinity, namely, effete degeneracy. It could be difficult to imagine
both brutality and effeminacy existing simultaneously, but in orcs they
evidently do. While they are brutal, warlike and destructive, they are equally
craven, totally devoid of courage and fortitude, averse even to sunlight, water
and anything that is natural or holy, like the blessed visages and artefacts of
the elves. Like the Nazgûl, who are themselves orkish, the orcs have forsaken their freedom
and are thus abominable, reduced from what is natural to a privation of being,
grasping in the dark for whatever may give some temporary satisfaction for
their subjugated desires. Driven by fear and desperation, they lack the courage
to become vulnerable, to reach out for what is transcendent in the true, the
good and the beautiful, and instead only ruin things that are made by others or
clutch onto what is beneath their dignity as created beings. Indeed, in
Tolkien’s later writings, he described orcs not as corrupted elves, as in his
earlier notes, but as mere beasts possessed by Sauron, his mouthpieces without
any independence of their own; the application of this to humanity, by their
own free will, can be seen by the Nazgûl, who are undead and yet unliving, walking
shadows without any will other than that to which they have submitted
themselves and which can never bring true freedom or happiness.</p>
<p class="MsoNormal">As Tolkien intended, this spirit of orkishness is widely observable
in the primary world. While Aragorn is an ideal exceeding what even the most
heroically virtuous men are likely to achieve in this life, yet also a role model to
whom men (and, in a different way, women) should look as we strive to improve and grow, the orc is a taint on our
nature, caused first by original sin and compounded by our own daily choices.
Whenever we succumb to our passions, giving no consideration of right or wrong
and allowing our reason to be swayed by baser urges, popular fashions or
diabolic temptations, we become more and more orkish. Treating others with
indignity, acting dishonorably as children of God made in His image, degrading
women, exploiting the weak, or promoting that which is corrupt in
enmity to God and the heritage of tradition handed down to us, we become savage
brutes. Likewise, when we shirk our duties, failing to give what is justly due
to God, country, family and honour, to defend the weak or fight for justice
against evil, sacrificing our own security and comfort for the good of others
according to the will of God; or when we fail, through laziness, acedia,
despair or hedonism, to not only defend what is good but to actively build it
up, risking the scorn of others while promoting truth and beauty through the
arts and humanities, we become effeminate degenerates, weaklings who are
unworthy of the divine mission appointed for all men: to fight for the good by
both conserving and constructing it. </p>
<p class="MsoNormal">By these examples from Tolkien’s life and writings, the true
nature of masculinity and its potential to fall into either savage or
degenerate barbarism if it is not civilized by virtue may become clearer to us,
as has been one of the primary purposes of hagiographies and great myths
throughout history. Becoming authentic men is not only a matter of worldly strength
and power; nor is it only a matter of tentative fragility, hedonistic
desperation and the domination of those weaker than ourselves. Rather, masculinity
involves a higher calling, a vocation to true courage and vulnerability that
are far higher than any debased orkish corruptions: the vocation to virtue and
the building up of truth, goodness and beauty in service to Christ. This is civilized masculinity -
chivalrous knighthood, the warrior-poet, the saintly king and the elven ranger
of legend.</p>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-61398373137081465972021-01-01T13:48:00.007-05:002021-01-01T13:48:55.095-05:00Theotokos: A Defense of the Mother of God<p class="MsoNormal" style="line-height: normal;"> <!--[if gte mso 9]><xml>
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</xml><![endif]--><span class="vkif2">To celebrate
this joyous feast of the Solemnity of the Mother of God on New Year’s Day, it
can be fruitful to explore and hopefully gain a fuller understanding of one of
the greatest Marian doctrines of the Catholic Church: that Mary is the Theotokos,
the Mother of God. This is a claim that, despite going back to the earliest
days of the Church and promulgated by official magisterial teaching, is often
neglected or shied away from even by faithful Catholics. After the claims of
some Protestant reformers that, by this doctrine, Catholics are idolizing Mary
or giving her equality or even supremacy over Christ have been popularized
throughout the West, we can find it difficult to witness our veneration of Mary
as the Mother of God.</span></p>
<p class="MsoNormal" style="line-height: normal;">The identification of the mother
of Jesus as the Mother of God has been met with controversy throughout the
history of the Christian Church. To some, the title seems almost self-evident,
since the mother of Jesus, whom Christianity professes to be God, the Second
Person of the Trinity, would necessarily also be the Mother of God by her son’s
own divine personhood. However, others have raised various objections to this
claim, particularly Christian thinkers during and after the time of the
Protestant Reformation, causing even many who hold to this historic doctrine to
doubt its veracity or to show reluctance in openly proclaiming it. The ancient
history of this teaching, which has been inseparably linked to the Incarnation
of Christ since the time of the Church Fathers, as well as strong theological
answers to the objections raised can help to encourage all Christians to
profess Mary as the Mother of God without reservation. Through an exploration
of the biblical, historical and theological evidence, the role of Mary as Mother
of God can be demonstrated, and the objections answered conclusively. </p>
<p class="MsoNormal" style="line-height: normal;">The disputations of the claim
that Mary should be considered the Mother of God have taken many forms
throughout the centuries, depending on the specific theological lens of the objector.
A question commonly raised in Fundamentalist circles concerns the proposition
that the term “Mother of God” cannot be found in Scripture. If the Bible is the
ultimate source and rule of Christian faith, how can we hold to a doctrine that
it does not seem to contain? Further, even if the divine maternity of Mary can
be inferred from Scripture, can we justifiably nominate this interpretation
using words which, to all appearances, are not to be found in the <i>Sacra
pagina</i> itself? “If this doctrine were as important as Roman Catholics
claim,” they might ask, “would not at least one of the inspired writers have
used it?”<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: normal;">Another objection, from a more
theological rather than textual perspective, is that titling Mary as Mother of
God would cause her to be the source not only of Jesus’s human nature, but his
divine nature as well, thus making Mary herself divine. Even in the biblical
example often used by Catholics and other proponents of the divine maternity of
Mary, namely the exclamation by Mary’s cousin Elizabeth at the Visitation, “And
whence is this to me, that the mother of my Lord should come to me?” (Lk 1:43 <i>DRA</i>),
the Greek word used for Lord, <i>kyrios</i>, can be used interchangeably to
mean either God (as it is most often used in the Septuagint, or Greek Old
Testament) or a human ruler. Thus, this passage can be interpreted to only
identify Mary as the mother of Jesus’s humanity, not his divinity. </p>
<p class="MsoNormal" style="line-height: normal;">Along these lines, it can be
problematic and even heretical not only to see Mary as the source of Jesus’s divine
nature in her maternity, if she is called the Mother of God, but she could even
be seen as the source of the Trinity itself. Since Jesus as the Son of God is
the Second Person of the Trinity, and the persons of the Trinity, while
distinct, are not separate but rather are a single Godhead, would not the
divine maternity of Mary also make her the source of the Trinity and thus
superior to it, becoming a kind of supreme goddess figure akin to many pagan
deities? If her son is eternal, would not Mary as his mother be equally eternal
as well as divine, thus forming a “Quadrinity” rather than a true Trinity?<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: normal;">For other Christians who have
raised doubts about Mary as the Mother of God, the above difficulties are
ultimately unimportant precisely because of their understanding of what Mary’s
maternity involved. For them, Mary was not a true “mother” in the fullest
sense, as the term is applied to human and even animal mothers, but was only
the vessel of the Incarnation, the medium or conduit through which the Word of
God chose to take on a human nature. This, they argue, does not confer any kind
of maternal relationship between Mary and Jesus, even if she is understood to
have raised Jesus as her own child according to the norms of human family life;
she is not the source of his nature or personhood, nor does she have any kind
of authority over him, since as God no mere human could claim either role in
relation to Jesus. It is even possible that, while Mary did incubate Jesus for
nine months and gave birth to him, his human nature was created instantaneously
by God at his conception and so they do not actually share a bodily relation,
such as the same DNA or physical resemblance.<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a> </p>
<p class="MsoNormal" style="line-height: normal;">Finally, even if someone were to
accept that Mary is the Mother of God, the titles employed in this designation
can become misleading. The ancient and biblically-based name <i>Theotokos</i>,
or God-bearer, is only meant to honor Jesus, not Mary, it can be argued; Mary
is merely the means through which God is ‘borne’ into the world purely through
the divine will, irrespective of Mary’s cooperation or human maternity, and so
the Incarnation honors God alone. Taking this argument further, even the common
title ‘Mother of God’ can lead to a superstitious worship of Mary as a divine
figure or at least to a misunderstanding of what her divine maternity entails,
and so it is best to simply disuse the term, ignore Mary’s role in the
Incarnation, and focus entirely on Jesus without distraction. As Protestant
reformer John Calvin explained, “To call the Virgin Mary the Mother of God can
only serve to confirm the ignorant in their superstitions”, or as Protestant
apologist Matt Slick wrote, “The term ‘mother of God’ runs the risk of
suggesting that Mary is somehow divine and part of the Godhead.”<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: normal;">Before answering these
objections, in order to avoid unnecessary confusion and the many errors it can
lead to, a correct definition of the title “Mother of God” for the Blessed
Virgin is needed. According to the <i>Catechism of the Catholic Church</i>,
“[T]he One whom [Mary] conceived as man by the Holy Spirit, who truly became
her Son according to the flesh, was none other than the Father's eternal Son,
the second person of the Holy Trinity. Hence the Church confesses that Mary is
truly ‘Mother of God’ (<i>Theotokos</i>).”<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a>
The Catechism’s commentary on the words of Elizabeth at the Visitation
succinctly describes the doctrine of Mary as the Mother of God. There are two
fundamental points to this definition which are essential for refuting the
arguments against giving Mary this title: for one, that the Son became Mary’s
own child “according to the flesh,” after the manner of human maternity; and
for two, that Jesus can only be considered a singular divine person, the Son of
God, even in the hypostatic union of his divine and human natures. All errors
about this doctrine derive from a misunderstanding of one or both of these
points. </p>
<p class="MsoNormal" style="line-height: normal;">A study of the writings of the
Church Fathers can quickly dispel the concern that this doctrine is in any way
a new invention of the Church. From the earliest days of the Church up to the
present, Mary has been called the Mother of God. The Fathers recognized,
especially in response to the proliferation of errors regarding the natures and
personhood of Christ, that the divine maternity of Mary is inextricable from
Jesus’s hypostatic union as fully God and fully man. While the assignation of
the title Theotokos to Mary was officially promulgated through the magisterial
teaching of the Council of Ephesus in 431,<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a> as
early as 189 AD, St. Irenaeus of Lyons wrote, “The Virgin Mary, being obedient
to his word, received from an angel the glad tidings that she would bear God.”<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a>
The description that the Blessed Virgin would “bear God” demonstrates that from
the earliest days of the Church, Mary was considered not the bearer of Jesus’s
human nature alone, but the bearer of God. Later, in 365 AD, St. Athanasius of
Alexandrea would provide an even fuller explanation: “The Word begotten of the
Father from on high, inexpressibly, inexplicably, incomprehensibly, and
eternally, is he that is born in time here below of the Virgin Mary, the Mother
of God.”<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></a>
Since patristic times, the doctrine of the Theotokos was connected to the
Incarnation; if Mary is not the Mother of God, then God was not truly incarnate
as one divine person who is fully God and fully man. The Council of Ephesus
corrected the heresies of the time that made this error, and the significance
of this teaching can be seen in the words of St. Gregory of Nazianzen in the
previous century when he wrote, “If anyone does not admit that holy Mary is
Mother of God (<i>Theotokos</i>), he is cut off from the Godhead.”<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: normal;">One way to understand the divine
maternity of Mary is to see her as the “New Eve,” the New Covenant typological
fulfillment of Eve, “the mother of all the living.” (Gn 3:20) Like all
fulfillments of Old Testament types in the New, Mary is not merely a copy of
Eve but is far superior to her. The Wedding at Cana is the clearest sign of the
identification of Mary as the New Eve. St. John in his Gospel includes Jesus’s
naming of her as “Woman.” Rather than being a sign of disrespect, this title
echoes that used for Eve eleven times in Genesis. As Raymond Brown explains,
“John thinks of Mary against the background of Genesis 3… Mary is the New Eve.”<a href="#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></a>
Again, at the Crucifixion, when the Blessed Virgin and St. John stood at the
foot of the Cross, Jesus repeats this title: “When Jesus therefore had seen his
mother and the disciple standing whom he loved, he saith to his mother: Woman,
behold thy son.” (Jn 19:26) </p>
<p class="MsoNormal" style="line-height: normal;">From this analysis of Mary as the
New Eve, the question naturally arises, “If Mary is the New Eve while Jesus is
the New Adam (1 Cor 15:22), how can she also be his Mother?” To answer this
question, it is necessary to turn to the Book of the Apocalypse (Revelation) of
St. John. Here, in a vision, Mary is seen to be not only the Mother of God but
also the New Ark of the Covenant, as well as the Mother of the Church. Like the
old Ark, Mary bore within herself the bread from Heaven, the Word of God, and
the High Priest - like the manna, the Ten Commandments and the rod of Aaron of
the first Ark.<a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></a> The image of Mary as the
New Ark is previewed in the Visitation, when Elizabeth, in her exclamation “And
whence is this to me, that the mother of my Lord should come to me?” (Lk 1:43),
</p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"></p><blockquote>was
referencing, almost verbatim, a text from 2 Samuel 6 in which we discover the
Ark of the Covenant being brought into the newly conquered city of Jerusalem in
triumphant procession… Kind David exclaimed, ‘How can the ark of the Lord come
to me?’ (2 Samuel 6:9).<a href="#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></a></blockquote><a href="#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></span></span></a><p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"> </p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">This preview is
made clear in the Apocalypse. Mary, who like the old Ark was “overshadowed” by
the Holy Spirit at the Annunciation (Ex 40:35, Lk 1:35), is described in St.
John’s vision accordingly: </p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"></p><blockquote>And the
temple of God was opened in heaven: and the ark of his testament was seen in
his temple… And a great sign appeared in heaven: A woman clothed with the sun,
and the moon under her feet, and on her head a crown of twelve stars… And being
with child… she brought forth a man child, who was to rule all nations with an
iron rod: and her son was taken up to God, and to his throne. (Rev 11:19;
12:1-2, 5)</blockquote><p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"> </p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">While these
verses are taken from separate chapters in modern Bibles, their repetition of
the phrases “seen/appeared” connects them as a single vision.<a href="#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></a>
From this vision, in which the “woman” can be clearly recognized as Mary, whose
relation to “her son” who was “taken up to God, and to his throne” evidences
her divine maternity, one can also identify her as the Mother of the Church
from a succeeding verse: “And the dragon was angry against the woman: and went
to make war with the rest of her seed, who keep the commandments of God, and
have the testimony of Jesus Christ.” (Rev 12:17) Here, the offspring of the
woman, of whom the divine Son is the firstborn, are those who “have the
testimony of Jesus Christ.” Thus, all Christians are also her children, and she
is their mother, just as Christ gave her to be their mother from the Cross (Jn
19:27); in this way, she is also the New Eve, the mother of all those who live
in the new life of Christ. </p>
<p class="MsoNormal" style="line-height: normal;">As corroborating evidence outside
Scripture and Tradition for the doctrine of Mary as the Mother of God, it
should be remembered that the early Protestant reformers, particularly Martin
Luther and John Calvin, clearly shared this belief themselves. Luther gave one
of the clearest declarations of belief in the Mother of God amongst the
reformers when he wrote: </p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"></p><blockquote>[S]he
became the Mother of God, in which work so many and such great good things are
bestowed on her as pass man's understanding. For on this there follows all
honor, all blessedness, and her unique place in the whole of mankind, among
which she has no equal, namely, that she had a child by the Father in heaven,
and such a Child.... Hence men have crowded all her glory into a single word,
calling her the Mother of God.<a href="#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></a></blockquote><a href="#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></span></span></a> <p></p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">Luther’s teaching
remains the official and predominant view of Lutherans today; because
Protestantism itself and most of its denominations descend from Luther, his
words should carry great weight for Protestants who are wary of this doctrine.
Despite Calvin’s warnings quoted above against the “superstitious” use of the
term itself, which he applied particularly to Catholic Marian devotion, he also
believed in the truth of this doctrine. In his commentary on the Visitation, in
Luke 1:43, Calvin wrote: </p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"></p><blockquote>[Elizabeth]
calls Mary <i>the mother of her Lord</i>. This denotes a unity of person in the
two natures of Christ; as if she had said, that he who was begotten a mortal
man in the womb of Mary is, at the same time, the eternal God.... This name <i>Lord</i>
strictly belongs to the Son of God 'manifested in the flesh,' (1 Timothy 3:16,)
who has received from the Father all power, and has been appointed the highest
ruler of heaven and earth, that by his agency God may govern all things.<a href="#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></a></blockquote><a href="#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></span></span></a><p></p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">Thus, even with
his reservations about the potentially superstitious or idolatrous nature of
Marian devotion, John Calvin – the originator of many Protestant branches which
were not founded by Luther – also believed that Mary is the Mother of God. The
perspectives of these reformers help to solidify the historic nature of this
doctrine and show that it is not necessarily contrary to a Protestant
worldview.</p>
<p class="MsoNormal" style="line-height: normal;">Based on these arguments for
titling Mary as the Mother of God, the objections against doing so can be
answered. As mentioned above, the objections to this title are founded on two
misconceptions: on the nature of Mary’s maternity, and on Jesus’s singular
personhood within the hypostatic union. By explaining these two points, the
objections can be answered. First, the divine maternity of Mary does not make
her the source of Jesus’s divinity, nor does it make her his Creator or
“goddess.” Further, in authority, she has no more over Jesus than do any human
mothers. Her motherhood, while certainly nobler and more universal than that of
a normal human mother, due to the supreme nobility and universality of her Son,
is still that of a human mother. As St. Thomas Aquinas explains, </p><p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"></p><blockquote>The Blessed
Virgin is said to have merited to bear the Lord of all, not because she merited
God to be incarnate, but because she merited, from the grace given to her, that
grade of purity and holiness, which suited her to be the Mother of God.<a href="#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></a></blockquote><a href="#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></span></span></a><p></p>
<p class="MsoNormal" style="line-height: normal;">In the disputation of Elizabeth’s
use of the term “mother of my Lord” at the Visitation, described above, the
specific meaning of the word kyrios in this instance is not the most important
point; rather, it is that Elizabeth considered Mary to be the mother of the one
to whom she was referring, namely Jesus. Thus, Mary is truly the mother of
Jesus. Accordingly, the term Theotokos is proper and fitting to Mary because,
since Jesus is God and she is his mother, she is truly the “God-bearer,” and
this phrase is essentially synonymous with the title “Mother of God.” The roots
of the title Theotokos go even deeper, however; it is ultimately rooted in an
explicit biblical use of the compounded term. As Catholic Bible scholar Brant
Pitre explains, </p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"><i></i></p><blockquote><i>Theotokos</i>
is a compound word that comes straight from the Bible… The Greek word for ‘God’
is <i>theos</i>, and the word “bearer” (Greek <i>tokos</i>) comes from the verb
“to bear” (Greek <i>tikt</i><i><span style="mso-bidi-font-family: "Times New Roman";">ō</span></i>).
With this in mind, look closely again at the Gospel of Matthew: ‘A virgin shall
conceive and bear (Greek <i>tikt</i><i><span style="mso-bidi-font-family: "Times New Roman";">ō</span></i>)
a son, and his name shall be called Emmanuel,’ which means, <i>God</i> (Greek <i>theos</i>)
<i>with us</i>. (Matthew 1:23)<a href="#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></a></blockquote><a href="#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></span></span></a><p></p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">The compounding
of these terms, drawn from the prophecy of Isaiah quoted by St. Matthew, was
the basis of the official authorization of the title “Mother of God” for the
Blessed Virgin by the Council of Ephesus in 431. St. Athanasius made this
connection himself when he wrote:</p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;"></p><blockquote>Now the
scope and character of Holy Scripture, as we have often said, is this — it
contains a double account of the Saviour; that He was ever God, and is the Son,
being the Father's Word and Radiance and Wisdom ; and that afterwards for us He
took flesh of a Virgin, Mary Bearer of God , and was made man… but in fullness
of the ages, He sent Him into the world, not that He might judge the world, but
that the world by Him might be saved, and how it is written 'Behold, the Virgin
shall be with child, and shall bring forth a Son, and they shall call his Name
Emmanuel, which, being interpreted, is God with us Matthew 1:23.'<a href="#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[18]</span></span></span></span></a></blockquote><a href="#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></span></span></a><p></p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">From this
evidence, it can be understood that, as the Mother of God, Mary was the
“God-bearer,” bearing the person of Jesus just as a human mother bears her
child – not as the source, creator or ultimate authority over them, but as
their mother. The presumption that calling Mary the Mother of God will imply
that she is the source of his divinity is equivalent to the early Mormon error
and Islamic accusation that the conception of Jesus involved physical sexual
relations between God and Mary, based on the use of Jesus’s title “Son of God.”<a href="#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[19]</span></span></span></span></a>
While the exact term Theotokos, like the term Trinity and like the biblical
canon itself, cannot be found explicitly in Scripture, the roots of the title
and its meaning certainly can. </p>
<p class="MsoNormal" style="line-height: normal;">The second misconception,
concerning the singular divine personhood of Christ within the hypostatic union
of divine and human natures, gives rise to the error that, as the Mother of God,
Mary would necessarily be the mother of the whole Trinity, or that she could
have been only the mother of his human or bodily nature. At the Council of
Chalcedon, in 451 AD, the Church definitively declared, in correction of errors
prevalent at the time, that Jesus is only one divine person – the Son of God –
not a human person and a divine person at once, and in his person he has two
natures which are both complete and in perfect union, namely a divine nature
and a human nature. According to this definition, then, Mary cannot be the
mother of a human person, nor can she be the mother of only a human or divine
nature; rather, Jesus, as a singular divine person with two natures, is her
Son. From this, it can also be concluded that Mary is not the mother of the
Trinity as a whole, since Jesus is the Son of God who, while fully God in the
Triune Godhead, is distinct from the Father and the Holy Spirit; Mary is the
mother of only one person, Jesus the Son of God. The divine maternity of Mary
so defined is the source of the historic veneration of Mary by the vast
majority of Christians from apostolic times to the present; as the royal
greeting of the archangel Gabriel at the Annunciation (Lk 1:28), as well as
Mary’s promise in her Magnificat prayer that “from henceforth all generations
shall call me blessed” (Lk 1:48), demonstrate, she, because of her Son, should
be duly honored. </p>
<p class="MsoNormal" style="line-height: normal;">The biblical, historical and
theological arguments for the divine maternity of Mary are sufficient to answer
the most common objections to the use of the title “Mother of God,” as well as
any other obstacles that may be brought up against it. While this title has
been misunderstood at various times throughout history, its fundamental truth
and importance must deter us from disregarding it or being afraid to cause
scandal by openly proclaiming it. God chose to honor the faith of the Blessed
Virgin by making her his mother, and so we as Christians should not disregard
God’s providential plan. Like the other Marian doctrines, such as the Co-Redemptrix
and Mediatrix, we must work to defend the doctrine of Mary as Mater Dei all the
more rather than denying or ignoring these teachings to avoid facing the
challenges of those for whom the teachings have not been properly explained.</p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Tim Staples, “How can Mary be God’s Mother? Answering
the top three objections to Mary as ‘Mother of God’,” at Catholic Answers (1
May 2008), at www.catholic.com. </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Staples, “How can Mary.”</span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Trent Horn, “Why ‘Mother of God’ Matters,” at
Catholic Answers (1 January 2018), at www.catholic.com. </span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Horn, “Why ‘Mother of God’.”</span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> <i>Catechism of the Catholic Church</i>, 495, at St.
Charles Borromeo Catholic Church, www.scborromeo.org.</span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Council of Ephesus, Epistle of Cyril to Nestorius <i>Intelligo
quosdam meæ </i>(431), at New Advent, www.newadvent.org.</span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a>
<span style="font-size: 11.0pt;">Irenaeus of Lyons, <i>Adversus haereses</i>, 5,
19, 1, trans. Alexander Roberts and William Rambaut, Ante-Nicene Fathers, ed. Alexander
Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, <i>Irenaeus: Against
Heresies </i>(Buffalo, NY: Christian Literature, 1885), at New Advent, www.newadvent.org,
quoted in Jimmy Akin, <i>The Fathers Know Best</i> (El Cajon, CA: Catholic
Answers Press, 2010), chap. 50, Mary, Mother of God, Kindle. </span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Athanasius of Alexandria, <i>Incarnation of the Word</i>,
The Faith of the Early Fathers, 3 volumes, ed. William Jurgens (Collegeville,
Minn.: The Liturgical Press, 1970–1979), quoted in Jimmy Akin, <i>The Fathers
Know Best</i> (El Cajon, CA: Catholic Answers Press, 2010), chap. 50, Mary,
Mother of God, Kindle.</span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Gregory of Nazianzen, <i>Letter</i> 101, trans. Luigi
Gambro, Mary and the Fathers of the Church (San Francisco: Ignatius, 1999), 162.</span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Raymond E. Brown, <i>The Gospel according to John</i>,
2 vols. (New York: Doubleday, 1965, 1970), 1:109, quoted in Brant Pitre, <i>Jesus
and the Jewish Roots of Mary</i> (New York: Image, 2018), 28. </span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></span></a>
<span style="font-size: 11.0pt;">Tim Staples, <i>Behold Your Mother</i> (El
Cajon, CA: Catholic Answers Press, 2014), 23. </span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[12]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Staples,<i> Behold</i>, 22.</span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[13]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Brant Pitre, <i>Jesus and the Jewish Roots of Mary</i>
(New York: Image, 2018), 62.</span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[14]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Martin Luther, <i>Luther's Works</i> (Concordia
Publishing House, 1968), 21:326.</span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[15]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> John Calvin, "Commentary on Luke 1:43", <i>Harmony
of Matthew, Mark, and Luke</i>, at Christian Classics Ethereal Library,
www.ccel.org. </span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[16]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Thomas Aquinas, <i>Summa theologiae, </i>III, q. 2,
a. 11, ad. 3. </span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[17]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Pitre, <i>Jesus,</i> 92.</span></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[18]</span></span></span></span></span></a><span style="font-size: 11.0pt;"> Athanasius of Alexandria, <i>Against the Arians</i>,
trans. John Henry Newman and Archibald Robertson, Nicene and Post-Nicene
Fathers: Second Series, ed. Philip Schaff and Henry Wace, revised by Kevin
Knight, vol. 4, <i>Four</i> <i>Discourses Against the Arians (Athanasius)</i> (Buffalo,
NY: Christian Literature, 1892), at New Advent, www.newadvent.org. </span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="line-height: normal; text-indent: .2in;"><a href="#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[19]</span></span></span></span></span></a>
<span style="font-size: 11.0pt;">Trent Horn, “Why ‘Mother of God’.”</span></p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-1780562183742562742020-12-28T15:28:00.001-05:002020-12-28T15:35:43.141-05:00Christmas with Tolkien<p class="MsoNormal" style="line-height: normal;"><!--[if gte mso 9]><xml>
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</xml><![endif]-->J.R.R. Tolkien is one of the most
acclaimed writers of the 20<sup>th</sup> century. His works have sold millions
of copies and been made into award-winning films which introduced many people
living decades after Tolkien’s death, myself included, to his wonderful world.
Those who are more familiar with his personal life, and particularly with his
letters, will also know that not only was he an exceptional artist and
brilliant scholar, but he was also a devout and even mystical Catholic. Along
with experiencing an epiphanous vision of the Eucharist,<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a> he
also delivered one of the most beautiful explications of the Eucharist in
history:</p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;"><span style="mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Out
of the darkness of my life, so much frustrated, I put before you the one great
thing to love on earth: the Blessed Sacrament. There you will find romance,
glory, honour, fidelity, and the true way of all your loves upon earth.<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;"><span style="mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"> </span></p>
<p class="MsoNormal" style="line-height: normal;">However, the connection between
Tolkien and Christmas would not be an automatic connection even for many fans
of Tolkien. Besides his <i>Letters from Father Christmas</i>, beautiful and
thoughtful letters he wrote to his children, Christmas is not mentioned in any
of his other works – or is it? In fact, there is a rather explicit and
fascinating reference to the Birth of Our Lord in Tolkien’s famous essay, ‘On
Fairy-Stories’. In this essay, which in itself includes some of Tolkien’s
deepest theological insights and should also be required reading for all
aspiring artists, particularly writers of fantasy fiction, Tolkien explains his
original concept of <i>eucatastrophe</i>. Derived from Greek, Tolkien’s
construction essentially means what he calls the “sudden joyous ‘turn’”,<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a>
that climactic moment in stories (most of all in fairy-stories, the “Consolation
of the Happy Ending… its highest function”)<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a> throughout
history when all appears to be lost, when the good seems defeated and evil
triumphant, but suddenly an unexpected “turn” occurs when the good achieves victory
from a surprising source. As Tolkien explains, the eucatastrophe is deeply
satisfying precisely because it points to the ultimate hope of “final victory”<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a> –
when Jesus’s enemies will be made His footstool (Mt 22:44 <i>DRA</i>), when
death will be defeated at last and the world will be brought to justice and
eternal joy by the promised salvation of God, the “Joy beyond the walls of the
world” - the <i>Evangelium</i>.<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a></p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal;">The connection with Christmas
comes in during Tolkien’s discussion of this concept. Specifically, Tolkien
states that “<span style="mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">The Birth of Christ is the eucatastrophe of Man’s history. The
Resurrection is the eucatastrophe of the story of the Incarnation. This story
begins and ends in joy</span>.”<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a> Using
Tolkien’s definition for his coined term, this would mean that Christmas, the
Birth of Christ, is the “sudden joyous turn” in the story of the human history –
with victory coming from the “surprising source” of Christ Himself, the Son of
God. Those familiar with the Gospel accounts of the Annunciation and the
subsequent events of Jesus’s life during the pregnancy of the Blessed Virgin
will see how Tolkien could make this statement. Jesus’s unborn life, like that
of many children in our own time, was filled with many difficulties, as well as
joys, from the sheer mystery and power of the Annunciation itself, when Mary “kept
all these words, pondering them in her heart” (Lk 2:19), to the dilemma of St.
Joseph, who thought “to put her away privately” (Mt 1:19) before the angel
revealed to him the truth of Mary’s pregnancy, then to the joy of the
Visitation when Mary’s cousin Elizabeth and her unborn child, St. John the
Baptist, recognized the royalty of Mary and the divinity of Christ even before
His birth, and finally in the ultimate climax of the arduous journey to
Bethlehem, during which any number of dangers could have been met by the Holy
Family, and then discovering that the time of Jesus’s birth was at hand, being
forced to deliver Him in a cave used to keep animals and resting Him in a
feeding trough. Yet, even through all this, the story which could have ended in
tragedy instead revealed the fulfillment of the desires of all humanity for God
to draw near to us, to wage war against the evils of the world through His
divine and omnipotent love. </p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal;">Tolkien, however, did not say
only that the Nativity of Christ was the eucatastrophe of the story of the
Incarnation begun at the Annunciation – though that is true as well. Rather, he
said that Christmas is the eucatastrophe of human history as a whole. Tolkien
understood, like the Magi at Epiphany, that the coming of Christ meant not only
the arrival of the prophesied Hebrew Messiah but the advent of Emmanuel, God With
Us. This abridgement of the severance between God and humanity caused by sin was
the longing not only of ancient Judaism, but of all world religions and of the deepest
desires of the human heart. Enslaved to our passions and trapped within the
inevitability of death and the loss of all that we treasure, humanity has known
even before it became civilized that God alone can rescue us, that through reunion
with Him “God shall wipe away all tears from their eyes: and death shall be no
more, nor mourning, nor crying, nor sorrow shall be any more, for the former
things are passed away.” (Rev 21:4) </p><p> <br /></p><p class="MsoNormal" style="line-height: normal;">Even beyond this connection, and
leading from it, there is another and perhaps even more profound link between
‘On Fairy-Stories’ and Christmas. In Tolkien’s essay, he also introduces
another largely original concept, namely <i>sub-creation</i>. Tolkien explains
that all human art, the goal of which is to create something truly new and to
do so out of love for the sake of the thing made – and of the things used to
make, for “a good craftsman loves his materials”<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></a> - is
an imitation of and participation in the divine creativity of God. As Tolkien
explained, “we are made: and not only made, but made in the image and likeness
of a Maker.”<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></a> Because humans are made in
the image of God, with a rational nature, we have the power to rearrange the
materials of God’s Creation out of “delight[] with the work of [our] hands”,<a href="#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></a>
just as God created <i>ex nihilo</i> and “saw that it was good” (Gn 1:10), and
to do so in both a self-expressive and fundamentally gratuitous way, making
purely out of love for the thing made and not for our own benefit. This is Art;
however, Tolkien gives to it a new name, “sub-creation”, and by this he means
that while our artistry is imitative of God’s creativity, we make only in a
derivative way, using materials we did not make ourselves, whereas God’s
Creation was wholly original and unprecedented, nor was any personal need or utility
involved in God’s act of Creation and so it was even more so a work of pure
love. </p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal;">Using the perspective of
subcreation, the connection with Christmas comes in when we see that God is
analogous to an artist and Creation to a work of art. From Tolkien’s literary
perspective, God can also be seen as the Divine Author of the great Story of
Creation. A great difference exists, however, in the power of God to give to
His world the capacity for secondary causality, for creatures to be truly
autonomous and to act according to their own individualities and natures while
still operating within God’s Providence, the overarching plot of the Story.
This is even more clearly seen in humans, to whom God gave free will and a
rational nature in image of His own nature as pure intellectual spirit (Jn
4:24). Because of this freedom, humans also have the power to reject God in
preference for temporal goods and our own wills, and so the Fall took place in
the Garden of Eden, when humanity closed itself to the love of God. </p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal;">The true magnitude of the Fall
has yet to be fully explored even through millennia of Judeo-Christian
religion, but from the standpoint of sub-creation, we can see that, because
humans are characters within the created story of history, what is essentially
God’s “sub-created” world (meaning a Creation distinct from and beneath the reality
of His own Being, just as our art is inferior to ourselves as artists), it is
impossible for us to ever cross the divide between ourselves and God through
our own power. After the Fall, when the ladder dropped by God’s grace from
Heaven into His world was burned down by our sin, we as characters can no
longer reach our Author by ourselves. Because of this, it was necessary for us
that God as Author should enter His own story in order to fulfill our deepest
longings and to accomplish his providential plan for us: to know our place in
the Story, to know that we are made intentionally and lovingly by a personal
Author, and to be raised up to union with Him. In Tolkien’s immortal words,</p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;"><span style="mso-spacerun: yes;"> </span><span style="mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">There is no tale ever told that men
would rather find was true, and none which so many sceptical men have accepted
as true on its own merits. For the Art of it has the supremely convincing tone
of Primary Art, that is, of Creation. To reject it leads either to sadness or
to wrath.<a href="#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></span></span></span></a></span></p>
<p class="MsoNormal" style="line-height: normal;"> </p>
<p class="MsoNormal" style="line-height: normal;">In the light of Tolkien’s
concepts of eucatastrophe and sub-creation, we can see Christmas from a new
angle. Not only was Christmas the answer to all the prophetic hopes of the
Hebrew people, as well as the spiritual longings for a Savior to rescue us from
death, sin and the prospect of a potentially meaningless existence felt by all
human persons, Christmas was and is still the accomplishment of an impossible
miracle: the meeting between characters in a story and their own Author. No
longer need we fear that the stories of our lives are simply disconnected
series of coincidences resulting from a cosmic accident and the random
confluence of human actions driven entirely by animalistic impulses. Now we can
live in the certain hope that what we have all known to be true throughout
history – that we are actors in a divine play, agents whose spirits reach
beyond this world and can only be made whole by union with that which is
greater than ourselves or anything we experience, the signs that express the
One from whom all things come – is proclaimed to all the world. <span style="mso-spacerun: yes;"> </span></p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a><span style="font-size: 11pt;"> </span><span style="font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien; Humphrey Carpenter and Christopher Tolkien
(eds), <i>The Letters of J.R.R. Tolkien</i> (New York: Houghton Mifflin, 2000),
Letter 89. </span><span style="font-size: 11pt;"></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, <i>Letters,</i> Letter 43. </span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></span></a><span style="font-size: 11pt;"> </span><span style="background: white none repeat scroll 0% 0%; color: #111111; font-size: 11pt; mso-bidi-font-family: "Times New Roman";">J.R.R. Tolkien, "On
Fairy-Stories," in </span><i><span style="border: 1pt none windowtext; color: #111111; font-size: 11pt; mso-border-alt: none windowtext 0in; padding: 0in;">The
Tolkien Reader</span></i><span style="background: white none repeat scroll 0% 0%; color: #111111; font-size: 11pt; mso-bidi-font-family: "Times New Roman";"> (Great Britain: George Allen
& Unwin Ltd., 1964), 86.</span><span style="font-size: 11pt;"></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “On Fairy-Stories,” 85.</span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “On Fairy-Stories,” 86.</span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a><span style="font-size: 11pt;"> Tolkien, “On Fairy-Stories,” 86.</span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a>
<span style="font-size: 11pt;">Tolkien, “On Fairy-Stories,” 88-89.</span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a><span style="font-size: 11pt;"> 78.</span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></span></a><span style="font-size: 11pt;"> 75.</span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[10]</span></span></span></span></span></a><span style="font-size: 11pt;"> 83.</span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[11]</span></span></span></span></a> <span style="font-size: 11pt;">Tolkien, “On Fairy-Stories,” 89.</span></p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-54361933872947673902020-12-13T14:37:00.006-05:002022-01-25T17:21:36.026-05:00The Motives and Aftermath of Vatican II<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="35" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="1" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
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<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
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<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
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<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
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<w:LsdException Locked="false" Priority="31" QFormat="true"
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<w:LsdException Locked="false" Priority="32" QFormat="true"
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<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
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<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
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<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
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<w:LsdException Locked="false" Priority="52"
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<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
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<p class="MsoNormal"> After the Council of Trent was convened in the sixteenth
century to address the issues raised by the Protestant Reformation, the Church
continued to meet the challenges brought up both from within the Church and
from the outside world over the proceeding centuries. Magisterial documents
such as the <i>Syllabus of Errors </i>of Pope Pius IX, the establishment of
Catholic social teaching by Pope Leo XIII, the documents of the First Vatican
Council, and the declarations against both Communism and Fascism by Pope Pius
XII during WWII and its aftermath answered the problems of their times with
authority and clarity. In the same vein, the widespread social and political
changes occurring in the early 1960s which heralded the beginnings of a
cultural revolution were recognized by the Magisterium of the Church. Like
their predecessors, the pope and bishops sought to answer these challenges
preemptively, to give Catholics and non-Catholics alike the spiritual
foundations necessary to remain faithful to Christ in the midst of fundamental
changes to the traditions and worldview of society. To accomplish this, Pope
St. John XXIII convened the Second Vatican Council, an enormous undertaking
comprising over twenty-five hundred bishops, priests, theologians and others
over a span of four years, from 1962-1965, that would be finished by the
succeeding pope, St. Paul VI. The interpretation and implementation of the
documents produced by the Council have taken many forms and extremes, often
with little knowledge of the Council documents themselves, in the decades since
the Council concluded. To properly understand the Second Vatican Council, the motivations
which inspired its convention and the effects that resulted from its
application, both positive and negative, must be carefully examined. </p>
<p class="MsoNormal"> Two predominant forces were at work in causing the Council
to be called: the pre-conciliar conditions of the Church including multiple
strains of theological interpretation, and the issues which arose in the wake
of the Second World War and were only just coming to fruition in the early
1960s prior to the cultural revolution of the late 60s and 70s. The first cause
involved the converging of Catholic schools of thought which had been in
conflict for some time, specifically between the “modernists” whose primary
goal was to address and if possible integrate the prevalent ideas of modern
society with Catholic doctrine, and the “neo-Scholastics” who held to the
traditional Thomistic system advocated by the Church since the Middle Ages and
had been explicitly encouraged by papal encyclicals and the First Vatican
Council during the nineteenth and early twentieth centuries. While the
modernists wished to openly consider the ideas popular in their time, such as
secularism, Protestantism, relativism, and the propositions of modern science,
and to adjust Catholic doctrine to accommodate anything in them which could be
deemed useful, as well as a “return” to the use of Scripture and the early
Church Fathers as the highest standards, the neo-Scholastics held that the
Magisterial doctrine founded on Thomism gave it a central status as a kind of hermeneutical
standard in Catholic teaching and that the tradition of the Church,
particularly in biblical interpretation and liturgical practice, should be firmly
maintained. Violation of these traditions, they believed, would indicate to the
Faithful a breach in the integrity of Catholic doctrine by denying that which
the Church had officially approved and practiced for centuries. As Réginald
Marie Garrigou-Lagrange, O.P., explained in a 1946 article, </p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; margin-left: .5in; margin-right: .5in; margin-top: 0in; margin: 0in 0.5in; mso-add-space: auto; text-indent: 0in;">How
then can the reader evade the conclusion, namely that, since it is no longer
current, the theology of St. Thomas is a false theology? ... Further, how can
'an unchanging truth' maintain itself if the two notions united by the verb to
be, are essentially variable or changeable?<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a> </p>
<p class="MsoNormal" style="text-indent: 0in;">The Council Fathers hoped to address
the concerns of both strains of thought and to reconcile them while remaining
faithful to Catholic Tradition.</p>
<p class="MsoNormal"> Secondly, the Council Fathers hoped to answer some of the
growing issues in society at large. Many of these issues had already been addressed
by Church teaching since the days of the early Church, such as the immorality
of abortion and fornication, and at the beginning of the Council these were not
as generally approved in society, but others, including contraception and
divorce, had only become acceptable in general society after the Second World
War, and so required a fresh explanation and doctrinal statement to address
them. The Sexual Revolution of the late 1960s and 70s, as well as the growth of
socialism in Western nations and the concerns of environmentalism,
overpopulation and the conditions of a just war, were only hinted at when the
Council began, yet the foresight of the Fathers recognized these issues and
sought to answer them as well. </p>
<p class="MsoNormal"> The conclusion of the Council, which had been one of the
largest in history, included almost a total consensus of the Council Fathers on all of the documents
composed, and was the first Council in history to be recorded and reported on
in great detail by the popular media. The aftermath of the Council and its
application by the Church has been met with varied reactions, often to opposite
extremes. As Pope Benedict XVI explained, “No one can deny that in vast areas
of the Church the implementation of the Council has been somewhat difficult.”<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a> The
effects of the Council can be categorized according to two distinct ways of
interpreting the Council including, on the one hand, “an interpretation that I
would call a ‘hermeneutic of discontinuity and rupture’… On the other, there is
the ‘hermeneutic of reform,’ of renewal in the continuity of the one
subject-Church which the Lord has given us.”<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a> </p>
<p class="MsoNormal"> The first of these categories, the “hermeneutic of
discontinuity and rupture”, essentially “asserts that the texts of the Council
as such do not yet express the true spirit of the Council.”<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a>
The proponents of this school believe that the Council clung to many ideas and
practices which are now obsolete and must be discarded for the full innovation of
the Council to be realized. This ideology can be seen as the continuation of
the pure modernist school of thought which the Council hoped to answer. As Pope
Benedict says, however, this hermeneutic “risks ending in a split between the
pre-conciliar Church and the post-conciliar Church.”<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a> It
can be said that the denial of Church dogma by many post-conciliar Catholic
theologians and laypeople alike may be attributed to this erroneous hermeneutic
which, despite having been condemned repeatedly by the Magisterium since the
Council, lingers to this day, as evidenced by the ideas of many modern Catholic
scholars, politicians and others which verge on heresy. Similarly, the rise of
so-called “traditionalist” Catholicism can be seen as a reaction against this
movement; while Traditionalism has led to a growth in the study of Thomistic and
other pre-conciliar Catholic writings and practices, most notably the
Tridentine or Latin Mass, as well as a general growth in doctrinal orthodoxy and liturgical reverence in its adherents, it has also spawned a sect in the Church which denies
the validity of the Second Vatican Council, the popes during and subsequent to
the Council and even the saints canonized by those popes. This extreme
traditionalism, like the modernism against which it is a reaction, has also
been condemned by the Magisterium of the Church, while its positive elements
have been endorsed by popes, as in the encouragement of Thomism by Pope St.
John Paul II in his encyclical <i>Fides et ratio</i>, and of the “Extraordinary
Form” or Latin Mass by Pope Benedict XVI in his encyclical <i>Summorum pontificum.
</i></p>
<p class="MsoNormal"> The other category, one less endorsed by the popular media or
recognized by the extreme reactions to the Council mentioned in the preceding
paragraph, is what Pope Benedict calls “the hermeneutic of reform.” This interpretation
of the Council, as expressed by Pope St. John XXIII, is a combination of the
desire “to transmit the doctrine, pure and integral, without any attenuation or
distortion” with the Church’s mission “to dedicate ourselves with an earnest
will and without fear to that work which our era demands of us.”<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a> Remaining
faithful to Catholic doctrine and tradition while working to faithfully apply
the teachings of the Council to the issues and needs of the contemporary age, incorporating
what is valid in them while rejecting what is erroneous, is, according to this
hermeneutic, the true purpose of the Council. It can be said that this way of
understanding the Council has guided the documents of the Magisterium and the
activity of the popes since the Council and has inspired many new avenues of
scholarship and relation with the modern world, evidenced by the proliferation
of evangelical activity in Africa and Asia, with the “New Evangelization”
heralded by John Paul II, in the boom of Catholic biblical studies by scholars
such as Drs. Brant Pitre and Scott Hahn, and the amending of ecumenical bonds
with many separated Christian groups, most clearly seen in the Personal
Ordinariates and the lifting of the almost millennium-long mutual
excommunication of the Great Schism by Pope St. Paul VI and the Orthodox Ecumenical
Patriarch Athenagoras I in 1964. <span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> It has also been said by many scholars since the time of the
Council that a distinction needs to be made between the actual doctrinal texts
of the Council, which as magisterial documents of an ecumenical council cannot
be denied and simply represent what St. John Henry Newman described as
'doctrinal development', retaining continuity with fundamental dogma while also
addressing the questions of the time; and the "pastoral strategy"<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a>
employed by the Church during and after the Council. This pastoral strategy can
be summarized as: to make the world like the Church, we must make the Church
like the world. Following this strategy, not only were contemporary issues
answered, but it was felt that, for the Church to be open to new converts from
the modern world, it must become like the modern world, removing or
"deemphasizing"<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></a>
those practices which might pose an obstacle to conversion. One clear example
of this strategy can be seen in the new liturgical rule of St. Pope Paul VI,
also called the Novus Ordo or Ordinary Form, which, alongside the blatant and subtle
abuses that have remained commonplace in its practice since its implementation
in the years following the Council (often contrary to its own rubrics and the
liturgical principles of Vatican II), also reflects the belief that those
things which might offend Protestants must be "deemphasized", i.e.
abandoned, in order to make the Church more "welcoming" for them while allowing for greater customization, expressiveness and "inculturation" of both the surrounding culture and contemporary ideas. </p>
<p class="MsoNormal"> In the end, it must be admitted that not only is this
strategy incorrect, since the truth of Catholic doctrine and the history of the
Church with its attendant traditions, devotions and philosophies cannot be
denied and to do so leaves Catholic evangelization impoverished and incapable
of truly fulfilling the desires of those to whom it is addressed, as can be
seen in the virtual absence of evangelization of Muslims in modern times by the
Church, but it has also been an abject failure since the time of the Council.
Despite the growth inspired by the principles of the Council itself, the
orthodoxy, culture and relevance of the Church in society, particularly in the
historic Western nations of Christendom, have disintegrated and, with the help
of multiple scandals, have left the Church either irrelevant to modern society or
as an object of ridicule and scorn. Not only is the Church in modern times
attacked from outside, but it is also rotting from within as heresies, abuses,
liturgical irregularities and an overarching desire to 'fit in' with the
outside world are allowed to run rampant by a hierarchy that seems either
unable or unwilling to correct it, often discouraging the faithful to the point
of despair and abandonment of the Church established by Christ as the fullness
of truth and the means of salvation on Earth.</p>
<p class="MsoNormal"> The Second Vatican Council, like many Church councils before
it (and, despite being primarily pastoral rather than dogmatic, retains the same binding magisterial authority as its predecessors), was convened with the sole purpose of addressing the issues of the time,
those raised by Catholics and non-Catholics alike. Like its predecessors, the
Council was a long and arduous process and led to a great deal of
misunderstanding and misappropriation by both Catholics and non-Catholics in
its aftermath. As with many other instances of challenging and delicately
balanced dispensing of wisdom by the Church across the ages, extremism followed
in the Council’s wake, whether its ideas were seen as too traditional or too
innovative for the interpreter’s preconceptions. However, if the Council and its
documents are understood properly according to the hermeneutic advocated by the
Council Fathers and by the Magisterium since its conclusion, and if its
pastoral strategy can be modified or outright abandoned in favor of one which
recognizes the necessity of tradition for evangelization, its teachings can be
applied to great benefit for the Church and the world; these benefits can
already be seen today and will continue to grow as the seed is cultivated by
those who remain faithful to the Gospel of Christ and the mission to “make
disciples of all nations” (Mt 28:19 <i>RSVCE</i>) for which he charged all
those who believe in him. <span style="mso-spacerun: yes;"> </span></p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a><span style="font-size: 11pt;"> Réginald Marie Garrigou-Lagrange, “Where Is The New
Theology Leading Us?”, <i>Catholic Family News Report</i> 309 (1998), 1. </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11pt;"> Pope Benedict XVI, Address of Pope Benedict XVI to
the Roman Curia (22 December 2005). </span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></span></a><span style="font-size: 11pt;"> Benedict XVI, Address of Pope Benedict XVI to the
Roman Curia.</span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></span></a><span style="font-size: 11pt;"> Benedict XVI, Address of Pope Benedict XVI to the
Roman Curia</span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a>
Benedict XVI, Address of Pope Benedict XVI to the Roman Curia</p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a><span style="font-size: 11pt;"> Benedict XVI, Address of Pope Benedict XVI to the
Roman Curia.</span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a><span style="font-size: 11pt;"> Matt Fradd and Ralph Martin, “A Church in Crisis w/
Ralph Martin,” at YouTube, www.youtube.com.</span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a>
<span style="font-size: 11pt;">Fradd and Martin, “A Church in Crisis.”</span></p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-45796492018733157892020-12-13T13:45:00.002-05:002020-12-20T14:10:14.589-05:00The End of Man: Hilaire Belloc's Vision of Christendom<p class="MsoNormal"> <i> Europe and the Faith</i> is a work of historical analysis
by the Catholic Anglo-Norman scholar Hilaire Belloc (1870-1953). Belloc, a
prolific writer of more than 150 books and articles, composed a wide variety of
works during his career, from comedic children’s fables to travelogues, but his
primary interest was history. As a devout Catholic, he traced and interpreted
the role of the Catholic Church in the history of Europe and the corresponding
influence of European history on the Catholic Church. While each of his
historical works endeavors toward this purpose, most focused on a specific
episode of European history. <i>Europe and the Faith</i>, meanwhile, is at once
a broader and more penetrating treatment of the role of the Catholic Church in
European history more generally, and as such it can be seen as a foundational
guide for all of Belloc’s histories. </p>
<p class="MsoNormal"> Like his Catholic friend and contemporary G.K. Chesterton, Belloc
wrote to address the many social and spiritual problems of his day, including
political and economic oppression, spiritual confusion, and intercultural
strife. Unlike his other contemporary H.G. Wells, Belloc identified the ills of
his time as deriving from the Protestant Reformation in the sixteenth century
and the destruction of the unity of Catholic Christendom which resulted from
it. Writing in 1920, <i>Europe and the Faith</i> came after the chaos of the
First World War and yet prophetically pointed forward to the Second. In this
way Belloc addressed the questions and concerns of those for whom WWI was a
close memory, who were searching for reasons why such a thing could have
happened and what could be done to prevent it in the future. </p>
<p class="MsoNormal"> The overall theme of <i>Europe and the Faith</i> can be
summed up in the last three sentences of the book, which Belloc repeats as both
a principle and warning throughout it: “Europe will return to the Faith, or she
will perish. The Faith is Europe. And Europe is the Faith.”<a href="#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></a>
While Belloc identifies the roots of European civilization in the unity of the
Roman Empire, and recognizes the origins of the Catholic Church as a new
Covenant extending from the Hebrew religion and culture of Israel, he also
explains that Europe can only be understood as a fusion of the secular
universality of Rome and the spiritual universality of the Catholic Church,
this fusion having begun when both the Roman Empire and the Church began almost
simultaneously in the first century AD. </p>
<p class="MsoNormal"> In contrast to the wide variety of mystery cults and vague
philosophic positions all around them, ancient Romans came to see the Catholic
Church as the only source of the stability, courage and self-sacrifice that
result from the certainty of faith, “filled, as was no other body of men at
that time, with passionate conviction.”<a href="#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></a> This,
alongside the great virtue and charity exhibited almost exclusively by
Christians they encountered, soon led to the official legitimation of the
Church and finally its declaration as the official religion of Rome. Belloc
then identifies the source of modern problems as the result of the destruction
of this unity by the Reformation and the fragmentation of that holistic integrity
of the human person achieved by Christendom, and with a return to this unity as
the only remedy for our discontent. </p>
<p class="MsoNormal"> To explain his overarching premise, Belloc carefully traces the
history of this fusion of Rome and the Catholic Church during the centuries of
the Roman Empire. He first explains the fact that Rome was not a modern
nation-state, nor was it chiefly concerned with racial, cultural or even
religious distinctions. Rather, Rome differentiated itself from those outside
its borders by its dedication to the ideals of civilization, to living in an
orderly and rational society preserved through force of law and the prosperity
it engenders. Contrary to most histories taught both in Belloc’s time and
today, he clarifies that the so-called fall of the Roman Empire was not so much
a disintegration as a slow weakening of the central authority of the Empire and
a gradual transformation into the social structures of medieval Europe. He sees
a definitive continuity of Roman civilization despite these changes. Rather
than the popular image of barbarian hordes invading Rome and conquering it,
Belloc shows that “[t]here was no conquest of effete Mediterranean peoples by
vigorous barbarians.”<a href="#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a> The
‘barbarians’ outside the borders of Rome longed to be part of its civilization
and this was the primary motivation for their raids, which were always and
everywhere put down swiftly by the Roman legions. </p>
<p class="MsoNormal"> Like Rome itself, conflicts in the Church were primarily
internal rather than external, resulting from various heresies. The Arian
heresy, for example, “the old court heresy which was offensive to the poorer
mass of Europeans”,<a href="#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a> threatened to fracture the
patristic Church, until the enlistment of the pagan Franks of northern France
by the Pope. The Franks readily converted to the Roman way, including its
civilization and its Catholicism which were by this time indistinguishable, and
went on to eradicate the Arian influence from Roman society, just as the Pope
fought against the Arianism within the Church itself. As Rome transformed into
medieval Europe, this format became the standard for addressing internal
European conflicts. Over time, as the Emperor, removed from the life of western
Europe by its transmission to the East, lost its traditional role as the
unifier of society, the authorities put into power formerly by the Emperor
throughout the West came to possess their own kingdoms alongside the
descendants of landed Roman aristocrats. <span style="mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"> The hierarchical nature of society, with lower officials of
serfs, knights, lords and kings, holding their superiors accountable to feudal
oaths, just as the bishops and popes of the Church held all accountable to
Catholic doctrine, brought an impenetrable unity and power to Europe which
enabled them to combat the overwhelming assaults of Norse, Germanic, Slavic and
Islamic incursions throughout what Belloc calls the ‘Dark Ages’, approx. 600-1000
AD. Although culture largely stagnated during this dark time, when conservation
and defense expended all the energies of the West, “the Catholic Faith became
between the years 600 and 1000 utterly one with Europe.”<a href="#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></a> By
the efforts of the Normans and Pope Gregory the Great, by 1000 AD medieval
Christendom became what Belloc identifies as “a civilization which was
undoubtedly the highest and the best our race has known, conformable to the
instincts of the European, fulfilling his nature, giving him that happiness
which is the end of men.”<a href="#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></a> Even
more than ancient Rome, Catholic Europe united people to a far greater degree
precisely because the unity was primarily spiritual. The Pope was both the
secular and spiritual leader of Europe; all issues could be resolved by his
authority, and by his guidance absolutism and heresy were prevented. </p>
<p class="MsoNormal"> The unity of Christendom was dissolved in the Reformation primarily
through the rejection of the universal fatherhood of the Pope who, with the
clerical authorities in general, were ultimately too slow “to capture the
spiritual discontent, and to satisfy the spiritual hunger of which these errors
were the manifestation.”<a href="#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></a> Though
the reformers initially saw Europe as a united whole and desired to change it
as such, relativism and the fragmentation of the human person, of reason from
faith, of power from authority, of the spiritual from the material, fused with
the sixteenth century worship of absolute government to finally destroy
Christendom in the seventeenth century. As Belloc explains, however, this could
not have been accomplished without the Defection of Britain, the only Roman
province to become Protestant. “[T]he prime product of the Reformation was the
isolation of the soul”:<a href="#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></a> from
then on, the West has fluctuated from one idol to the next, searching for fulfillment
in technological power, advanced knowledge, wealth, absolute government, and
sensual pleasure. Without the mediation of the Pope, tyranny, slavery, genocide,
and world wars politically reflected the miasma of confusion and despair
permeating European society. </p>
<p class="MsoNormal"> After reading Belloc’s masterpiece of history, the true
nature of Europe became clearer to me. The essential fusion of Rome and the
Catholic Church, the gradual evolution of Rome into medieval Christendom, the growth
of Protestantism primarily in European countries which were only lately brought
into Christendom, and the supreme importance of the Defection of Britain in the
destruction of Christendom and making Protestantism an official international
movement were all new concepts to me. These truths are, as he explains, lost on
those who study European history without the Catholic worldview which is necessary
to truly understand it, since “The Faith is Europe. And Europe is the Faith.”<a href="#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></a> </p>
<div style="mso-element: footnote-list;"><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span></span></span></span></a><span style="font-size: 11pt;"> Hilaire Belloc, <i>Europe and the Faith</i> (London:
Black House Publishing, 2012), 245. </span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span></span></span></span></a><span style="font-size: 11pt;"> <a name="_Hlk48055754">Belloc, <i>Europe</i>, </a>75.</span>
</p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span></span></span></a> <span style="font-size: 11pt;">Belloc, <i>Europe</i>, 100.</span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span></span></span></a> <span style="font-size: 11pt;">Belloc, <i>Europe</i>, 135.</span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[5]</span></span></span></span></span></a><span style="font-size: 11pt;"> Belloc, <i>Europe</i>, 187.</span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[6]</span></span></span></span></span></a><span style="font-size: 11pt;"> Belloc, <i>Europe</i>, 191-192.</span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[7]</span></span></span></span></span></a><span style="font-size: 11pt;"> Belloc, <i>Europe</i>, 208.</span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[8]</span></span></span></span></span></a><span style="font-size: 11pt;"> Belloc, <i>Europe</i>, 238.</span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="text-indent: 0.2in;"><a href="#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 11pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[9]</span></span></span></span></span></a><span style="font-size: 11pt;"> Belloc, <i>Europe</i>, 245. </span></p>
</div>
</div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-58962075718718164512017-03-05T00:45:00.003-05:002022-01-28T18:10:20.786-05:00Meditations on the Sorrowful Mysteries of the Rosary: Part One<!--[if gte mso 9]><xml>
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<p class="MsoNormal"><u><b>The First Sorrowful Mystery: The Agony in the Garden</b></u></p><p><br /></p><p class="MsoNormal"><i><b>The thought of our sins and His coming suffering causes the
agonizing Savior to sweat blood. (Luke 22:39-44)</b></i></p>
<p class="MsoNormal">Imagine a time in your life when you did something you
regret. Not just a mistake or some unintentional accident. No, remember an
instance when you made a wrong decision. It could be a time when you were hasty
to judge someone, or when you responded in anger undeserved, or when you gave
in to lust or doubt or pride. Call that time to mind; remember where you were,
who you were with. Try to remember how you felt. </p>
<p class="MsoNormal">How many times has this happened and you regretted it not
only after, but before and even while doing it? How many times did it seem as
if you were telling yourself, "you know better than this; just don't do it!"? But
you did it anyways, and then the guilt washed over you and you had to make
amends. </p>
<p class="MsoNormal">All of us go through these difficult situations, these
challenges to our conscience, on a daily basis. And very often, when we're
about to do something wrong, when we're in the grip of temptation, we feel not
only the pressure, the agony of our own body and soul urging us to do what we
know to be wrong - we also feel alone. We feel utterly isolated from the world,
from ourselves, and even from God. How could God possibly be with us when we
are so engulfed by sin? How could He know what it's like?</p>
<p class="MsoNormal"><b><span class="text Heb-4-15" id="en-DRA-34731">For we have not a high
priest, who can not have compassion on our infirmities: but one tempted
in all things like as we are, without sin.</span></b><i><b> </b></i><b>(Hebrews 4:15 <i>DRA</i></b>) </p>
<p class="MsoNormal">In fact, God knows exactly what we're going through. When
Our Lord was tempted in the Garden of Gethsemane before He was arrested and
Crucified, He endured precisely what we endure every time we are tempted. He
felt the pressure, the drive to sin as we do. Even though he lacked the desire
to sin, He still felt it just as we do, as well as the seductions of the Devil,
as we often do when we are tempted. </p>
<p class="MsoNormal">Truly, He felt it even more, since as God, He felt not only
His temptations at that moment, but all temptation through time, just as he felt the weight of all sin and death on the Cross. He felt the
full weight of evil in one moment. Imagine that: feeling every temptation and
every touch of evil that all people have felt throughout history in one single
moment. It would overwhelm us; indeed, we fall at much less. Yet, Christ did
not sin, and so even before His Crucifixion, His victory was won. He assumed our sin in the fullness of his humanity and overcame it, something we do not and ultimately cannot do, and so He defeated it utterly
and finally for us all. </p>
<p class="MsoNormal">This is the Gospel, the great hope of Christianity which for
two thousand years has given to all Christians unmitigated joy and hope and a
desire to share it with all the world. It is what has given Christians the
strength to endure the greatest trials and even martyrdom for Christ, and what
has inspired the greatest accomplishments of art, philosophy, theology and
science in history. And, even today, it is what calls us all to a life not of bondage and slavery, but of hope, joy, love and life to the fullest, both now and
for eternity. </p>
<p class="MsoNormal">God bless!</p>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-46213632044805932702014-03-22T04:40:00.004-04:002020-10-04T14:10:14.715-04:00The Pacifistic Atheist<p>Many Catholics today, particularly apologists, when discussing atheism tend to cite the atrocities committed by 20th century Communist regimes, such as the Soviet Union and China, as evidence that atheism eventually leads to an allowance of evil. Without deference to the higher moral authority of God, it is argued, atheism naturally leads to a dismissal of the dignity of human beings and a subsequent abuse of them. However, many modern atheists argue that those Communist regimes were in fact not truly atheistic because they supposedly worshiped the state. I find this idea very intriguing and quite divergent from older forms of atheism, such as that enforced by the state in Communist nations.<br />
<br />
Modern atheism critiques religion, especially as lived in the public sphere and daily life, for one particular sin: fanaticism. They argue that whenever someone believes something is deeply important, when someone holds strong convictions, that this naturally leads to a willingness to fight and even kill to defend or enforce one's beliefs. They cite such events as the Crusades, Inquisition and modern Islamic terrorism to justify this assertion. As I said above, they also cite examples of this in violent atheistic regimes, such as Soviet Communists, saying that because Communists fought and killed for the sake of the State, they thus worshiped that state and so were religious fanatics. Those Communists, however, said that they were enforcing atheism specifically, not just the rule of their State. It was ideological as much as political. Essentially, then, modern atheists are asserting the position that atheistic Communist regimes believed in atheism with such strong conviction that they turned it into a religion; by their willingness to fight to spread and enforce atheism, their atheism became religious and so was no longer truly atheistic.<br />
<br />
This is a very curious position. It also seems to be the root of the tendency for modern atheists, as well as more moderate agnostics, to assert essentially passive philosophies such as relativism and multiculturalism. In these systems, value is entirely determined by and thus dependent upon the individual, giving no one the authority to assert their beliefs as universally true for all and so ensuring that no one will have such strong convictions that they would be willing to fight for what they believe in. Indeed, these are considered the only fundamental, universal truths, itself a logical contradiction of their stance yet asserted by modern atheists quite ubiquitously. Tolerance, acceptance, "live and let live" are the only convictions of modern atheists and these are considered immune to the temptation of older atheists, such as Communists, and religious people to fight over their beliefs.<br />
<br />
I believe this is not only held by modern atheists and agnostics but truly as a consistent policy by modern society in general, from the government down to individuals and even to international organizations, including religions. I think this is one of the primary reasons why religion has been relegated to people's personal lives, marginalized out of the public square and prevented from having any definable influence over society, most clearly seen in the more secular nations of Europe. Modern people are simply so terrified of a repetition of the Crusades, WWII, the Cold War or the terrorist acts of 9/11 that they consider any amount of conviction to lead ultimately to violent fanaticism and war. This has led to many Christians, including a large percentage of Catholics in the US, to largely disobey the Church's teachings, whether on faith or morals, rarely standing up for the teachings of the Church in their daily lives or when they vote, and why so few attend Mass and even fewer go to confession. It is seen as controversial, provocative, and ultimately fanatical to be religious with conviction.<br />
<br />
I think the only way that Catholics today can repair this, particularly in the US, is to show that Christians can stand up for and live the teachings of the Church, to live out our faith in our daily lives, without being violent, judgmental, hateful or ideological in any way. The Holy Father Pope Francis has tried to assert this fact, but it seems to me that modern people's deep-seated fear of fanaticism remains strongly resistant to his urgings, even when saints like Pope John Paul II and Mother Theresa prove that we as Catholics can stand up for and live out our faith without ever resorting to violence or hate of any kind. We must show the world that the love of Christ is peaceful, but also that peace comes first and foremost through truth and the justice it engenders, not through lies and ignoring people's sins and the harm they do to the common good of society.</p><p></p><p>As Catholics, we also need to make the distinction between right and wrong on principle, not simply on results. Peace is a good but not the highest good; when grave evils are being perpetrated or dangerous falsehoods are being spread, pointing out these evils and lies with clarity and conviction will ultimately bring peace, but it will first bring division, since people do not automatically renounce the wrongs they do simply when they are corrected. The teachings of Catholicism do not permit any violence which is unjust according to the standards of the Gospel, and so whenever a Catholic does commit violence contrary to Church teaching, they cannot be said to represent the Church. However, some worldviews such as atheism which lack a permanent and fundamental affirmation of the value of human life are in principle open to the kind of violence perpetrated by atheistic Communist and Fascist regimes of history. The only way atheists can truly refute the violence of these regimes is to redefine them as religious rather than atheistic, but this is to make the additional claim that religion is intrinsically violent, as explained above, whereas atheism, lacking any strong conviction, is essentially peaceful. The question we must ask ourselves when presented with this dilemma is: what is the price of peace? What are we willing to ignore for the sake of peace? Evils will occur whether people are religious or not, but only if we believe in evil and can clearly distinguish it from the good are we able to recognize evil and fight against it in the right way.<br />
<br />
God bless.</p>Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-46956100173620174012013-11-14T04:46:00.002-05:002020-10-04T14:31:29.554-04:00The Practice of Forgiveness<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of figures"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="envelope address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="envelope return"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="footnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="line number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="page number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
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<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">What does it mean
to forgive? Too often, forgiveness is seen as a mere change of feeling towards
someone. Because of this error, when our brains continue to feel something, as
they usually do regardless of our rational desires, we think we have not
forgiven someone, that the resentment or grudge we once held for someone
remains. We cannot easily control what we feel, however; the activities of our
brain are not immediately subject to our wills, as anyone paralyzed by fear or
overwhelmed by a tragic event can attest. When we think of someone who once
wronged us, or who is wronging us in the present, our brains often react with
negative feelings simply because that is human nature. Our psyche is driven by
fear in many instances, and feelings of anger and a desire to be rid of
whatever is harming us, whether by avoiding it or removing it from our lives,
is the brain trying to preserve us from that which we are afraid. To truly
learn what it means to forgive, we must learn to look beyond our feelings and
to focus on what we really can control: our choices.</p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">To forgive
someone is not simply to feel differently about them; as I have established,
that is rarely something under our control. Rather, to forgive is to think
about someone differently, to change our attitude and disposition willfully and
voluntarily towards someone, both in our thoughts and actions. When we think of
someone who has wronged us, how do we think about them? Do we focus on what
they have done to us, on the frequent reality that little punishment has come
to them for their wrongdoing, that they rarely repent of what they have done
and that we the victims tend to suffer more for someone else's wrongs than they
do? Do we even go so far as to think that, by hating them or resenting them, we
are punishing them, dealing out justice where it may otherwise not be done?</p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">We must examine
ourselves closely to determine how we think about someone. From my own
experience, when I retain grudges for people or think about them with contempt,
I am truly covering up my own disappointment in them: I cared for them and
wanted what was best for them, yet they betrayed that and so, rather than feel
the tragic pang of disappointment, I distracted myself with anger and judgment.
Or, I am afraid that what they did or said to me reveals a flaw in myself that
I would rather ignore or that I cannot fix, and so rather than feel the sadness
and regret for my own limitations, to examine myself and strive to correct my
own problems or at least to accept them, I replace it with contempt for that
person, focusing on their faults so as to avoid acknowledging my own.</p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">These are only a
few of the wide range of substitutions our human nature offers for forgiveness.
But if we wish to overcome all this and truly, genuinely forgive someone, we
must think about that person with "disinterest": not based on our
personal bias, subjective feelings, or even our own memories. We also cannot
think about them as if we have more authority than we do, as though it is our
place to punish people for their sins. Rather, we must learn to view people with
the objective, truthful love by which God views them. The severity of the
wrongdoing someone has done against us cannot determine how we objectively view
them. Just because someone hurt us very deeply and even irrevocably does not
excuse us from the need to view them with disinterested, charitable love. We
also cannot see it as though we are ignoring or lying about what they have done
to us; it is not our place to record and preserve other people's sins. They
occurred, forever imprinted on that person's soul, and only God can truly erase
their sins or bring them to justice. Even what that person has done to those we
love, including our own family, cannot affect how we see them.</p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">We must learn to
see people as human persons, created in the image and likeness of God, bearing
the infinite, immutable dignity of sharing the humanity of Christ. This dignity
cannot be lessened or removed. While some may deserve more of our love, whether
from close affection or an admiration for their great accomplishments or holiness,
all deserve love as human beings. We must love all as God does. He does not
abandon anyone; nothing can separate us from His love, even when we separate
ourselves from Him by our sins. God never loses this vision of people, no
matter how far they remove themselves from Him. Nor should we. We must see
everyone, even those who have hurt us or our loved ones, as the loving artwork
of God, His treasure. "God shows his love for us in that while we were yet
sinners Christ died for us." (Rom 5:8, <i>RSVCE</i>)</p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">When we think of
those who have wronged us or those close to us, we must see beyond the bias of
our past experiences with them and resist our negative feelings, choosing
instead to think positively about that person, to wish them the best, to hope
and pray, with all sincerity, that they will repent of any sins that have
committed and grow ever closer Christ. We cannot wish that they repent simply
because we deserve it; it is far less important that they ask our forgiveness
than that they ask for the mercy of God. We must also strive to never view
ourselves as superior to them "since all have sinned and fall short of the
glory of God." (Rom 3:23) The worst sinners and the holiest saints all
rely on the grace of God. None can save themselves, despite our delusions to
the contrary. We must see ourselves as being in the same boat as those who
offend us - for truly, they did not offend us, but God, just as we offend God
when we sin, and we are all created and designed to be with God. This purpose
is not lessened by our sins, and so our desire for everyone to reach their
destiny in this way must not be lessened either, even by their most severe
wrongdoing.</p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">To truly come to
know Christ and to be ever closer to Him, we must learn this truth of the value
and worthiness of forgiveness. It, like all other virtues, is not easy, just as
the Passion of Christ was not easy; but it is certainly worthwhile. I truly
hope and pray that all of us may grow in mercy and thereby grow ever close to
God. </p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;"> </p>
<p class="MsoNormal" style="line-height: normal; text-indent: 0in;">God bless.</p>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-11197467779506030642013-01-26T05:23:00.002-05:002020-12-20T16:31:54.581-05:00The Gospel of Life<br />
<div class="MsoNormal">
Every year, hundreds of thousands of people around the
world march in rallies for the purpose of overturning their government's
protection and their countrymen's support of the worst genocide in history:
abortion. In the US alone, since its legalization in 1973, over 50 million human
beings have been murdered by the very people most responsible for their
well-being: their mothers and their doctors. <span face="Verdana, Arial, Helvetica, sans-serif" style="background-color: white; color: #666666; font-size: 12px; line-height: 16px;"><a href="http://www.abort73.com/abortion_facts/worldwide_abortion_statistics/">More than one-third of the approximately 205 million pregnancies that occur worldwide annually are unintended, and about 20% of all pregnancies end in induced abortion</a>.</span>This genocide has been given every
excuse and justification that the fallen, vain human mind can conjure, yet all
of them lack real basis in reason, revelation or science. Reason attests that
something is human when it exhibits the attributes of humanity: a unique,
individual, incarnate substance of a rational nature. Science proves that an
unborn baby possesses a human body, genetically distinct from any other human
that has ever lived, from the moment of conception. And revelation reveals to
us the personhood, the inalienable dignity and the divine origin and end of these new human beings made in the image of God.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
By virtue of their humanity, we can know that every unborn
child deserves love, protection and sustenance. Yet, the judges in the Supreme
Court case that legalized abortion in 1973, Roe vs. Wade, were able to deny reason, revelation, and science, on the basis of two propositions:
only the mother has authority over the life of her unborn child (privacy); and
an unborn human being is not a person until a certain point during the
pregnancy (viability). These have formed the foundation of pro-abortion philosophy
ever since, eventually developing into an abyss of relativism whereby there are
no particular limitations on either of these qualifying standards. Women can
now have an abortion for any reason, and at any time, in most parts of the US, while regions that attempt to restrict these 'rights' are often defeated by the courts.
And in more recent times, they have even coaxed government funding and popular
support in the media and entertainment industry, championed as one of the great 'civil
rights' issues of our time. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Now, after these 40 years of privatized, excused, and
government-funded genocide, we live in a country that every day murders over
3,000 of its own citizens, its own fellow human persons, with the approval of
the government and a large part of the general population. Over a million human
beings are murdered every year in the US - before they are even given a chance
to live on their own. Imagine how many friends, how many spouses, children,
grandchildren, leaders, innovators, workers, artists, have died over the past
40 years. We balk so easily at the genocide of the Holocaust, or the killings
in Soviet Russia and Communist China, or the Armenian Genocide - yet, every day
we are perpetuating the worst genocide in history, both in quantity and
quality, for we are murdering the most innocent, helpless people in the world.
Less than 1% of abortions are due to rape, incest or the endangerment of the
mother's life - most are done for emotional, financial or other reasons of
convenience. But, there is no cause of pregnancy than can reduce or abolish the
human dignity of an unborn child. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Earlier, I said that by virtue of their humanity, all unborn
children have dignity. I also said that we can identify this through revelation. Accordingly, our society has become increasingly secularized and morally bankrupt as the influence of Christianity has waned or become distorted,
as the Supreme Court judges showed in 1973. Without the formation of conscience by the truth and grace of Christianity, even the keenest reason will be led astray even into grave evils. Through force of will and the
coercion of intellect, as well as through ignorance or confusion, our
conscience can become quiet, thereby allowing us to violate its moral guidance.
What can deter us from doing this? Without any preconceived notions or beliefs,
what can give us the idea that humanity has worth intrinsically, and deserves
to be treated with dignity merely by virtue of itself? Reason and science alone
cannot penetrate this mystery. Not even conscience can give us this level of
objective truth to back up what it tells us. Only a transcendent, divine,
creative God can give something intrinsic, inalienable dignity beyond its
apparent nature. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The political and social work of the Church, of all
Christians, for the sake of undoing abortion must proceed from an evangelical
spirit. While we can, out of charity, offer aid and support to victims of
abortion and lend our voice to all those united against abortion for the common
good, we must understand that the dictates of reason and conscience can only go
so far in motivating a pro-life attitude. This is why we see so many people who
are pro-life while permitting abortion in certain circumstances, as if an
unborn child becomes less human if s/he is conceived in a difficult situation,
or as if the mother or doctor should play God by murdering a baby to preserve
the life of the mother (something which is a medically hypothetical practice at
any rate, if not impossible). Only the truth that each individual human being
becomes a human person at the moment of conception, receiving a newly-created soul
from God at that moment, made in the image of His Son, Jesus Christ, whereby
humanity itself is sanctified and given innate, inalienable dignity - only this
can provide sufficient motivation to be completely and utterly pro-life despite
all the difficulties and confusions this can bring. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As we the Church work to end abortion in the world, we must
remember the basis for our labors. The prevailing ideologies of modern
governments, especially in the West, are not based on Christianity, especially
not orthodox, traditional Christianity. They do not base their actions on what
we teach, and those individuals government officials that do are frequently
marginalized, even discriminated against. To change this world, to transform
this global culture of death into a civilization of love, we must convert the
hearts and minds of individual people, to show them the face of Jesus Christ in
every human being, born or unborn. We must show non-Christians that the good
they work for in their pro-life activities is derived from a loving God from
whom all goodness derives and without whom all goodness is dependent on human
perception. And, above all, we must work to correct fellow Christians, showing
them that a "pro-choice Christian" is impossible. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I hope and pray that the efforts of all those involved in
the pro-life movement, both Christian and non-Christian, may be fruitful in
leading our world towards a society that acknowledges the dignity and beauty of
each and every human life, regardless of age, gender, finance, or religion, and
that, no matter how terrible and tragic the circumstances of a pregnancy, the
mother has been given a gift from God, a gift that can act as a tonic for the
pain that they have gone through. Let us no longer perpetuate this terrible,
tragic genocide, but work towards building a global civilization of life and
love! God bless!<o:p></o:p></div>
Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-88388628284375890962012-06-17T02:52:00.001-04:002012-11-05T04:34:42.692-05:00St. John's "Beloved Disciple"In the Gospel According to St. John, he frequently uses a term for an
apostle who is only called by it throughout the memoir: the beloved
disciple, the disciple who Christ loved, or a similar form. Christian
Tradition has always held this disciple to be St. John himself, but a
definitive explanation for his usage of the phrase has never been given,
only many alternatives.<br />
<br />
While attending Good Friday Mass, the
reading included the account of Christ's Passion as recorded in St.
John's Gospel. In it, Christ says to his mother Mary, while indicating
the beloved disciple, "Dear woman, here is your son," and to the
disciple directly, He said, "here is your mother." (John 19:26-27) By
this pronouncement, He was not only putting Mary in St. John's care, and
vise versa. The Church has always taught that He was indicating Mary as
the mother of all by that designation, not just John. And I believe
that John's use of the simple term disciple rather than his own name is
textual proof of this.<br />
<br />
Why did John substitute beloved disciple
for his own name? Everyone who follows Christ, through faith and deed,
is His disciple; the apostles were disciples, but Jesus had many
disciples other than the apostles, just as many in the Old Testament
were Israeli without being the head of one of the Twelve Tribes, and
just as a diocese has one bishop but many members. Furthermore, John did
not say, "the disciple who Jesus loved especially," or "more than the
others"; he simply wrote, "the disciple whom Jesus loved." Well, Christ
loves all of His disciples, so giving it that adjective definition was
not enough to distinguish the identity of the mysterious disciple - by
all appearances.<br />
<br />
In fact, I believe that John specifically used
not only the generic term "disciple" rather than his own name
intentionally, but that he also said "loved" or "beloved", rather than a
more qualitative adjective like "most loved", on purpose as well. All
Christians are beloved disciples of Christ. God loves all, but by a
Christian's voluntary obedience to and love of Christ, sealed by
baptism, we become His disciples, and he loves us all equally and
completely.<br />
<br />
Thus, I believe that St. John used the term "beloved
disciple" throughout his Gospel to give a character in the factual
narrative that everyone could relate to personally, and also as a model
of a good disciple - which the indicated disciple himself, John,
certainly was. Now, for all readers of John's Gospel, we have someone to
live through vicariously, to put ourselves in the place of and truly
live the Gospel.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-55929441180968333902012-06-17T02:51:00.002-04:002020-12-06T14:40:41.180-05:00House of StrawCatholicism and atheism have two different types of philosophical
foundations. While the former is based in the use of arguments which
propose "positive" views - affirmative or creative, rather than
detracting or denying - the latter utilizes a "negative" form of
proposal. Atheists are not stereotypical or generic as many Christians
vilify them to be, but as a philosophical belief system, atheism is
founded on certain ideas which all atheists share, and which lead to
their more positive beliefs.<br />
<br />
The claims of Catholicism are
affirmative: God exists; Christ lived, died, was buried and is
resurrected; the Sacraments dispense grace from God; angels exist; etc.
Any negative claims they make, such as moral prohibitions or the denial
of heresies and fallacies, derive from and are a consequence of their
fundamental positive dogmas. <br />
<br />
Atheism, on the other hand, is
based in denial: God doesn't exist; nothing immaterial exists; Christ possessed no
supernatural quality; sin doesn't exist; resurrection has never and
will never occur; miracles are fake; etc. All atheists share these
claims, which are fundamentally negative. They deny, rather than affirm,
propose or create, unlike Catholic dogma. And like Catholic beliefs,
whether negative or positive, ultimately derive from these essential
denials and depend upon them. As long as a positive version of their
denials exist, they must continually deny it in order for their beliefs -
negative and positive - to be valid. Otherwise, the existence of God is
not a topic which can be believed in or denied with any real
dedication, causing all their arguments to fall through.<br />
<br />
Positive
assertions, however, do not depend on negative assertions for their
existence. While no negative proposal can be truly new, as it depends on
the positive idea it is denying, affirmations can be wholly new and
original, giving them validity even independently of any other factor.
The denial of an affirmation simply illuminates it and assures its
continuation, as denials must have their source positive idea to
survive. While Catholicism or atheism can have constituent or subsidiary
positive or negative beliefs, each has a foundation which is either
positive or negative, an initial idea and position which determines the
quality of all further assertions within it. <br />
<br />
The positive
beliefs which atheists create in the absence of God or theistic claims
specifically rely on the denial of God. In my opinion, most of
philosophy since the Renaissance has been the attempt to create a
rational worldview without God and the claims of theism. Furthermore, as
atheism is founded on negative claims, its affirmative beliefs can
never have a true essential quality or substance. They will forever be
arbitrary and dependant on the opinion of the individual atheist. While
the individual may support his or her beliefs against another's, in
truth, atheism itself lends no credibility to any specific positive
assertion. A negative idea is solitary. Unlike affirmations, a denial
has no necessary consequences, as the possibilities of a worldview without that
which it denies are endless. For example, the denial of a theistic God
does not guarantee that there is a spiritual force in life; it doesn't
specify the nature of spirituality, or whether there is anything
supernatural or not; and it gives no consequential message about the
moral or theological, even the philosophical, aspects of life beyond its
denial. The consequences of denials remain in the hands of the atheist
to determine, an authority which many atheists seem to prefer to the
magisterial authority of the Church or a similar religious institution.<br />
<br />
Truly,
I believe Catholicism is the only religion or philosophy with a purely
affirmative foundation, with any denials being merely a consequence of
its positive assertions. I believe this has led to the many wonderful
Catholic ideas which have so fruitfully aided our society, such as
humanistic principles, objectivity in science and academia, and the need
for a just and impersonal standard of law. Further, the ultimate hope
and certainty of all Christians is the eventual time when all the
universe will be fully affirmed, all negativity removed and everything
fulfilled to its truly intended state - the Kingdom of Heaven, the
Redeemed Earth, and the Resurrection of Humanity. Christ is the
penultimate affirmation, guaranteeing all God's promises and displaying
the fullness of His love in His salvation from the negativity of sin. As
Christians, we are called to live this affirmative life of love in the
certain hope of resurrection, the knowledge of redemption, and the
conversion unto salvation.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-78792801061596390222012-06-17T02:50:00.003-04:002012-06-17T02:50:38.934-04:00Irrational MaterialismIt is a commonly-held view in modern times, even by scholars, that many
positive aspects of today's society are attributable to the Protestant
Reformation. They say that Protestantism "liberated" society from the
yoke of the Catholic Church, putting religion, learning, government and
labor into the hands of the common people. Further, they attribute the
Reformation as leading to modern science, democracy, liberal philosophy
and public education. Unfortunately, this is the propaganda so many
people are victimized with in public school, only to subsequently center
their worldview on these accusations against the Catholic Church. Even
many Catholics themselves fall into this, viewing the Church and its
Sacraments as mere symbols and congregational sentiments while giving
way to permissiveness and compliance towards Goodness and Truth.<br /><br />In
truth, the Reformation stunted the intellectual, technological,
political and economic growth of Europe for centuries, especially with
the pillaging wreaked by Henry VIII in England by closing monasteries,
legalizing usury and separating from the Church. By the time of the
Renaissance, people in the Church - especially monks - had progressed
very far, having developed the university system, the scientific method,
the continuation of writing, and more, even discovering the technology
of casting iron which led to the Industrial Revolution centuries later.
The Reformation explicitly denied the vast range of Catholic learning,
especially its emphasis on philosophy, science, classical literature,
Latin and humanistic principles. More deeply, the Reformation denied
reason. To quote Martin Luther, "[reason] is the Devil's greatest
whore." (Martin Luther's Last Sermon in Wittenberg ... Second Sunday in
Epiphany, 17 January 1546.Dr. Martin Luthers Werke: Kritische
Gesamtausgabe. (Weimar: Herman Boehlaus Nachfolger, 1914), Band 51:126,
Line 7ff)<br /><br />But the Reformation was not independent of its times.
It was a constituent development of the Renaissance, which heralded both
spectacular and horrible ideas for Western civilization. On the one
hand, Catholicism developed humanism, which emphasized human dignity as
being in the Image of God and applying that idea to all areas of life,
which lead to modern democracy, human rights, civil rights, etc. On the
other, fear of the Black Plague shifted people's focus from the heavenly
topics of Catholicism to concerns of the world. Society began to focus
on money, aesthetics, technology, nature and individualism. The
underlying philosophy that developed in the Renaissance, opposite
Catholic humanism, was materialism. This was the root of the Reformation
just as much as other Renaissance developments. <br /><br />Many people
forget (or ignore) the fabric of materialism in Protestantism. By
emphasizing the purely literal and historical meaning of Scripture to
the exclusion of all else, denying fields such as philosophy and
literature, and citing Catholic Sacraments as superstitious and its
sacramentals as idolatrous, Protestants denied all meaning and
significance beyond the obvious physical world. Ironically, many
Protestants also hated the physical world, espousing a sort of Platonism
where only the spiritual world means anything and is absolutely
separate from the physical. In their confusion, Protestants believed
Catholic attribute spiritual significance and philosophical meaning to
life because we prefer the world over God. In truth, we do this because
the world was made by God, and thus has meaning, especially sanctified
by the Incarnation - whereas Protestant materialism simply distances God
and vilifies the world.<br /><br />The Protestant rejection of reason, as
an expression of Renaissance materialism, has influenced the entire
world since. Before the Renaissance, society - especially scholars and
religious/clergy - viewed learned information as simply a tool for the
clarification of reason. The purpose of education in the Middle Ages was
the sharpening and honing of reason. To them, while some people are
ignorant and will always be, everyone has reason and can use it, so it
is truly an inherently human faculty that can uncover and interpret
Truth. At the advent of the Renaissance and its materialist forsaking of
reason, the focus in people's lives - especially in academic circles -
became acquiring as much information as possible. Knowledge, rather than
reason, became the measure of not only intelligence, but wisdom and
spiritual vision. Protestant ministers were not judged apt based on
their elucidative abilities, but on their memorization of Scripture.
Similarly, philosophy, logic and rhetoric took a back seat to the
memorization of historical, scientific, economic and mathematical
information with no pressure to care about one's subject. The study and
use of reason became not only marginalized but mocked and rebuked as
immature, irrelevant and primitive. <br /><br />I believe this is one of the
most difficult fundamental obstacles Catholics often face in dialogue
with atheists and Protestants. Catholicism still employs reason. Even if
our people are usually rationally inhibited during materialistic public
school, many Catholics still attend Catholic school, especially if they
subsequently attend seminary or a Catholic college, or simply study it
themselves. For example, when addressing the question of the existence
of God, many Catholic apologists use the argument of First Cause - since
the universe exhibits cause and effect, there must rationally be a
first cause or first mover. To proceed the physical universe, this being
must be divine - God. When many atheists reject this off-hand,
Catholics often feel dismissed or mocked. Which they often are in this
situation. But atheists' minds, being so deeply ingrained with
materialistic, anti-reason thinking, automatically reject arguments that
employ reason. This is why they usually reply with "the physical world
does not give any conclusive evidence that there is or is not a First
Mover, and because God cannot be seen, He cannot be proven and thus does
not exist." Not only do they say the First Cause cannot be known, but
because their materialistic focus is so narrow and limited to the
visible world, they believe with certain faith that God does not exist
if He is not visible.<br /><br />Reason was the primary tool I used in my
conversion to Catholicism. Obviously, reason is not the only thing that
did this. Being Catholic is not simply an intellectual pursuit. It is a
deeply spiritual life rooted in faith, love and hope, guided and focused
on God and His Church. Ultimately, these were the deciding factors in
my conversion. However, without reason, I would have remained an
atheist. Christ Himself used reason, as did the entire Bible. The
reasoning of the Church when interpreting dogma is infallible under
Papal authority. While apologetics should be gentle and reverent, reason
should never be forsaken, there or in the rest of one's life.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-80495048281240827692012-06-17T02:50:00.001-04:002012-11-05T04:37:31.180-05:00The Hope of the Old TestamentThe Bible is the most printed and read book ever written. It is also the
most complex and significant book of all time. To act as a witness to
the Tradition of the Church which preceded the Bible, it required
infallible, inspired hands to write it with the depth and perfection
required for the Holy Word. The Old Testament, often called the Law or
simply the Scriptures by Jews, was once the only Bible. It is at least
three thousand years old, with the events it details stretching back to
the beginning of the universe and humanity. <br />
<br />
There are many
"senses" to Scripture - three, in fact. While it is not the intention of
this article to delve into that specific topic, it should be noted that
the Bible is too complex and intricate to be read only at face value,
as some suggest. To do so is to overestimate oneself and underestimate
the spiritual depth of the Bible and God Himself. The Bible of course is
a recording of events and truth which preceded it, but in order to
record and elucidate on them it must employ the widest possible range of
literary senses and techniques. Furthermore, things such as historical
context, religious usage and reference to other Biblical passages must
be taken into account as well in the interpretation of Scripture.<br />
<br />
Jews
did not simply write the Old Testament to record history. They believed
the events, and their own thoughts and experiences, to have spiritual
importance and so were inspired by God to write them down. Each book of
the Old Testament had a different author and/or style - genealogical,
historical, prophetic, proverbial, poetic, etc. Each of these styles had
a specific religious aim in mind, to describe a different aspect of
Truth and God's revelation. The New Testament shows us an even greater
depth to the Old Testament and an underlying thread which ties all of it
together - Christ.<br />
<br />
Christians often say this: Christ is the
fulfillment of the Old Testament. But what does this mean? To answer
this, we must understand that Jews in the Old Testament were unified by a
common belief: hope for the coming of the Messiah, of God's salvation
of the world by replacing sin with redeemed perfection. Obviously, they
did not know the specific plan God had in mind, even His prophets. But
God revealed things to the Old Testament saints which prefigured Christ
and the entire Gospel, as is St. Paul's use of the term (Romans 5:14,
10:4). This hope for the Messiah's redemption and fulfillment, for Him
to make their pious desires and pursuits whole and purified, underlies
every aspect of the Old Testament, even that which was not intended to
be prophetic. Often, even negative and incomplete images of Christ in
the Old Testament still prefigure Him, as Christ simply redeemed them
into fullness.<br />
<br />
From the beginning of the Bible this is the case.
God made man in the image of Himself - this is a prefiguring of Christ
who is the full image of man and God at once and thus lends spiritual
dignity to humanity. He then created Adam who was the first man, leading
to the life of all others, prefigures both Christ's salvation unto
eternal life of all humanity and, by Adam's original sin, Jesus'
sacrifice which revoked this penalty and promised a cleansing of its
effects. The flood of Noah prefigures baptism, while his ark represents
both Mother Mary as the ark of the Word and the Church as the house of
refuge for all. As St. Paul explains, the blood of the Passover of Moses
prefigured the Eucharist, where those who have received the "mark" of
Christ's blood will be passed over on Judgment Day (1 Corinthians
5:6-5:8). <br />
<br />
The Promised Land, while also physical real estate,
prefigured the universality of Heaven, as well as the Universal Church.
Originally in the Promised Land, Jews had no king - they simply lived
according to the Law of Moses directly, another image of Heaven. But
eventually they requested a king. The song of the coronation of a king,
as recorded in Isaiah (9:1-6), while talking about a very real and
ultimately sinful human king, prefigures Christ the King in its hope for
a true King who would rule the universe with perfect judgment.<br />
<br />
In
Old Testament Judaism, the Jewish congregation is called the Church,
from which the Catholic Church proceeded. This Jewish Church possessed
very similar rituals, procedures, readings, venerations and overall
liturgy to the Catholic Mass, especially Jewish services at the
Jerusalem Temple. The Bread of the Presence was kept in the Tabernacle,
where it was believed God's real presence resided continually. Candles,
incense and holy water were used for effect and symbolism. An altar was
used for sacrifices, where it was believed the pouring of the blood and
consumption of the body of a living thing would forgive sins by taking
one's judgment onto itself - obviously prefiguring Christ's Crucifixion
and the Eucharist. The Scriptures were given special reverence, read at
every Temple service. These and many other features explicitly prefigure
Christ and His Church. The Church, being universal and redeemed, simply
takes the Jewish format and illuminates it with Roman and Christian
traditions which do not truly violate the fundamental Jewish fabric.<br />
<br />
Many
would consider the use of this "typology", as the study of prefiguring
is called, as "cheap", simply reading into it what we desire as
Christians to validate our beliefs. While this goes against Christ's
lordship of the entire Bible and insults our integrity, it also
evidences an ignorance of the centrality of Messianic hope in Old
Testament Judaism I described above, from which all their beliefs and
practices derive whether consciously or not. Further, this is not simply
a Jewish phenomenon. Fulfillment of prefiguring was used evangelically
by the Church as she encountered new cultures and religions, seeing
figments of the truth in them and illustrating Christ's fulfillment of
them. For example, by studying the mythology of the Viking Norse
culture, the Church saw a lack of hope, as the Norse believed the world
would eventually end in a war that would destroy humanity and the gods
forever. The Church answered this with Christ's triumph, and without
coercion or intimidation, the Norse acknowledged this and began seeing
Christ as the heroic All-Father deity who defeated evil and saved the
world, just as He truly did.<br />
<br />
Christ commanded us to "search the
Scriptures" for Him - to discern the prefigured images of Him and His
Gospel in the Old Testament. Many Christian congregations since the
Protestant Reformation have abandoned their Jewish liturgical heritage,
as well as an openness to deeper senses of Scripture. I believe this not
only contradicts Christ's intentions for His Church, but also cuts them
off from the fullness of liturgical life as God desires it. The
Catholic Church is that fullness, and even "the gates of Hell" (Matthew
16:18) will not overcome it. As Catholics, we can share in the Messianic
hope of the Jews - both in the fulfillment during Christ's life, and
the certain hope of His apocalyptic Second Coming. Living in humble
faith by this hope, enacted with contrite love, we can become the holy
saints Christ desires.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-43493538836484069032012-06-17T02:49:00.005-04:002020-12-06T14:32:51.811-05:00Tolkien and the Analogy of the FaithPope Benedict XVI often uses the phrase "the analogy of the faith". In
normal usage, analogy is inferring information about one thing or idea
and correlating it to another thing or idea to illustrate their
agreement and similarity. It is a central faculty of human cognition and
is used in almost everything we do, taking many different forms and
applications. But how is Pope Benedict using it here?<br /><br />Christians,
and their Jewish predecessors, have always understood that Truth cannot
contradict itself. To be a full and complete truth, it must completely
agree and have perfect consistency, explaining everything in existence.
As such, Truth must be Divine, making it one aspect of God. Christ
called Himself "the way, the Truth and the life". The faith which
Christians have received from God by His personal revelation and natural
law is the affirmation of this Truth by and in people. By revealing
Himself to us as the answer and explanation of all the universe,
including our very souls, we are called by Him to affirm and agree with
that Truth, to live by it even if it is not always immediately obvious
to us. This assent, acquiescence and obedience to the call of Truth is
faith.<br /><br />Pope Benedict's use of the term "analogy" does not truly
deviate from its vernacular usage; he simply applies it to Truth as
Christians know and follow it, and as all can see it in nature. Because
the Truth is perfectly consistent and internally agrees with itself, the
revelation which God has given to humanity in Tradition and nature are
analogous to this Truth. Though they're separate from God, they reflect
with perfect accuracy God's own Truth. By examining and experiencing
revelation and life itself, we are able to infer the truths of God,
learning the attributes, properties and philosophical meaning of things.
From this wisdom, we can see its consistency and yet also its blatant
lacking, which through God's personal revelation is shown to be
fulfilled in Christ. This is the analogy of faith.<br /><br />Another deeply
faithful Catholic, though slightly older than the Pope, who frequently
used the term analogy was the author and philologist J.R.R. Tolkien.
Though in theory a part of the same cognitive process as analogy, Tolkien
deplored the use of allegory in literature. To him, allegory is
creating an entirely separate reality from this one, with no apparent
connection to this one, but having no meaning in and of itself.
Everything in this other, allegorical world simply represents things
here, with only one possible meaning for everything in that other world
and no intrinsic meaning otherwise. Tolkien believed this to limit the
reader's experience, force the author's meaning on the reader, and
betray the mythic literary method of having the other, supernatural,
holy world of Heaven reflect into this world and be glimpsed in it
through what he called "faerie". For Tolkien, mythic literature should
satisfy our longing for Heaven and God's fulfillment of the world and
our deepest spiritual desires, not alienate this world from its Creator.<br /><br />Tolkien
utilized two different analogical styles in his works: direct analogy
and typology. Rather than having a separate allegorical world, Tolkien
placed his literary world within the Christian cosmology, only from the
perspective of his fictional characters and races. He created a
mythology for his world parallel to the Christian cosmology, only from
the perspective of Elves, described in his book The Silmarillion.
Illuvatar, the Creator, made all the heavenly beings, the world and
everything in it. Soon, one of these heavenly beings, called Valar, became
rebellious and prideful, falling from grace and turning to evil, taking
many Valar and their lessar counterparts, Maiar, with him. They
conflicted with the work of the good beings, who continued actualizing
Illuvatar's will. Eventually, some of the evil and good beings took
physical form in the world to help or hurt Illuvatar's sentient species.<br /><br />This
is not simply a tale. When asked what God is Illuvatar, Tolkien
replied, the God of Christianity. He frequently called his work a
deeply Catholic endeavor, and said that it inspired everything he did in
it. (See Tolkien's Letters for more information, compiled by Humphrey
Carpenter and edited by Christopher Tolkien.) The Valar as archangels,
Maiar angels; Morgoth, the original fallen Valar, is Satan; and the
other fallen beings are demons, including Sauron. Later, the Istari, who
are Maiar, are sent in physical form to unite and aid humanity against
Sauron. An allegory would differ. Morgoth would not actually <i>be</i> Satan -
he would <i>represent</i> Satan. But in Tolkien's world, there is no
representation. Morgoth <i>is</i> Satan, and Illuvatar <i>is</i> God. <br /><br />Tolkien
also used typology. In the Bible, as explained by St. Paul, the Old
Testament is full of types - images, characters and events which
prefigure things in the New Testament, especially Christ. Noah's Ark
prefigures Mary, the Church, etc.; the flood prefigures baptism,
Christ's saving blood, etc. Everything means something, often many
things at once. For Tolkien, whose stories are historical in time, many
things in his world are types of Christian realities to come. This is a
bit less obvious than the direct analogy, but no more real. For example,
several characters in The Lord of the Rings are types of Christ. Frodo is a
type of His priestly office; Aragon a type of his royal office; Gandalf a
type of his prophetic office; etc. Lembas bread is a type of the
Eucharist, as well as the Old Testament manna. While everything is a
type of multiple things in Christianity, they are all types of something
from it. Tolkien did this intentionally and considered it an integral
part of <i>mythopoeia</i>, his own literary style.<br /><br />Tolkien helped guide
me to Catholicism, showing me through analogy the spirituality and Truth
of Catholicism. I consider him one of the greatest and saintliest
Catholics of all time, despite his recognition being primarily as an
author and scholar. I pray for his intercession, and for the possibility
of his Beatification by the Church, as well as for his continued
assistance to converts coming home to God.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-83461383262397929542012-06-17T02:49:00.001-04:002012-06-17T02:49:05.141-04:00God-incidenceMany events in our lives seem random, unguided and meaningless,
completely by chance. Whether they affect us positively or negatively is
attributed to good or bad luck. This practice has been done for as long
as humanity has considered such things. The ancient Romans believed in a
deity of luck, Fortuna. Japanese mythology has Seven Lucky Gods, and
Hindus often pray for good fortune from their deity of money and luck,
Lakshmi. The Irish four leaf clover is often a symbol for luck, and
esoteric practices such as numerology, astrology, and palmistry depend
on the luck afforded by one's spiritual station in the cosmos. <br /><br />Luck
is, however, contradictory to the religious mind, especially that of a
Christian. By attributing an event to random chance, we remove God's
dominion over all things, and we also deny the free will and
independance of people. Nothing happens for a reason - there are no
coincidences, only God-incidences, as a friend of mine is fond of
saying. As the Lord, the King of the universe, everything that occurs in
His Creation must be purposed and meaningful, and must ultimately meet
up with His desires. And in His omniscience, while simultaneously giving
people free will, He also knows the future and the effects of our
actions, giving Him the ability to make our choices mean something and
have a purpose even against our own intentions. <br /><br />The
assassination attempt on Pope John Paul II in 1981, while terrible,
involved a miracle, a test of the Pope's forgiveness, and a sign to the
world of the beauty of forgiveness. As he said: "Could I forget that the
event [Ali Ağca's assassination attempt] in St. Peter's Square took
place on the day and at the hour when the first appearance of the Mother
of Christ to the poor little peasants has been remembered for over
sixty years at Fátima, Portugal? For in everything that happened to me
on that very day, I felt that extraordinary motherly protection and
care, which turned out to be stronger than the deadly bullet." —Pope
John Paul II -Memory & Identity, Weidenfeld & Nicolson, 2005,
p.184<br /><br />Nothing is outside God's purposes, even evil, which as the
Book of Job and Christ's temptations in the desert illustrates are tests
of our spiritual fortitude and, if suffered, builds character and is
rewarded with grace. In our daily lives, as we experience pain,
temptation, our own sin and the sins of others, we are called to suffer
them for Christ's sake, to remain good and faithful despite our
troubles. Many experience pain, but few truly suffer. Satan offers us
sin as a temporary salve to our pain and so we prefer it over suffering.
This is the test we are presented with on a daily basis, in even the
smallest things. But Satan is not outside God's control; he does nothing
without God's permission, which He gives to test us. The smallest gifts
as well, simple comforts and daily rewards, are also given by God, both
for consolation, thankfulness to Him, and reciprocal generosity to
others.<br /><br />In a deeper, more philosophical sense, luck is an
attitude that creates a worldview. It often leads to the Platonic,
Lutheran and Gnostic error that God has nothing to do with this world,
which is itself wholly evil and worthless, incapable of showing any sign
of God's divinity or salvation. By attributing events to random chance,
we are saying that the nature of things, the arrangement of the world,
the occurance of events and the Church Herself is random. But in truth,
nothing in this universe is random. In truth, things could be different
than they are. There are infinite other ways this world, history and
humanity could be - yet, there is only one way. And the specific nature
and condition of things is like the stylistic signs of an artist
represented through the artwork. By deciphering the living spiritual
symbolism in the world, by philosophically, conscientiously and
scientifically examining life and ourselves, illuminated by Revelation,
we can gain a mirror-image glimpse of the Face of God, revealed as His
Son, the Logos - meaning, purpose, intention - of all Creation.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-9944825745401699402012-06-17T02:48:00.003-04:002020-12-06T14:24:19.529-05:00Dialogue with AttitudeAll Christians are called to "(a)lways be prepared to give an answer to
everyone who asks you to give the reason for the hope that you have. But
do this with gentleness and respect, keeping a clear conscience, so
that those who speak maliciously against your good behaviour in Christ
may be ashamed of their slander." -1 Peter 3:15-16. Throughout history,
the Catholic Church has been the foremost agent of evangelism,
apologetics and living by example for the conversion and charitable
consolation of all people. While I believe these methods are highly
commendable, successful and good, I think there is another side to
religious dialogue that is often forgotten, except perhaps in living by
example: attitude.<br /><br />Apologetics specifically uses reason, which
attempts to elucidate God's presence in the universe through its logical
order and philosophical nature, and to connect this with His
Revelation, answering the endless que of intellectual arguments and
issued posed to the Church. Catholics and non-Catholics alike have
intellectual problems that Church apologists, and Christians in their
daily lives, try to answer with reason and faith. But the intellect
is often not the deepest motivation people have for their worldview and
choices. In my experience, their intellectual arguments are frequently a
facade to cover their personal, emotional motivations. This creates an
attitude that colors the very way they view the Church, and distorts the
reasoning until they are completely unreceptive to Catholicism - what
the Church calls "invincible ignorance". However, most people's
ignorance is not invincible; only preferable to them. All of us, even
the most devout, have this problem to a degree, but some let it affect
their entire religious and philosophical beliefs to take them away from
the Church.<br /><br />Many people prefer what they were "raised in" over
the Church; many have a certain sin or sins which they have a deep
affection for and so create logical excuses and doubts to distract from
guilt and Christian repentance; many prefer to appear "intelligent",
"mature" or "cultured" by not being Catholic or even Christian, this
often leading university students away from the faith; and many
Catholics let their personal biases, culture and sinful inclinations taint their worldview and actions, whether towards fundamentalism or
liberality. Though pride prevents admission of this fact, it creates a
rift in religious dialogue and apologetics. When reason is implemented
purely as a facade to present intellectual excuses for some deeper
attitude problem, apologetics breaks down and is virtually useless,
beyond the planting of a spiritual seed in the person's soul. <br /><br />I
believe that the Church should continue publishing apologetic documents
open to the public, so that anyone acquiescent to the pull of the Spirit
to their true Home can have a resource for their genuine intellectual
dilemmas. But I also believe that Catholics should focus on
their personal holiness and living by example, being as devout and
charitable as possible, while understanding their faith as deeply as
they can, only giving a rational response when specifically asked, or in a more open, unsolicited theological publication as "faith seeking understanding" rather than specifically for apologetics. When
in a discussion and it is evident that the non-Catholic is emotionally
biased, I think the Catholic should "agree to disagree" and move on,
praying for the person and remaining open, but living by example
primarily.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-41701673366620522672012-06-17T02:48:00.000-04:002012-06-17T02:48:16.350-04:00On Whose AuthorityDefining Authority<br /><br />As I have studied philosophy and theology,
discussing those topics with many different kinds of people, I came to
realize that one of the key elements in discerning issues of ultimate
truth and priority in life, such as the existence and nature of God,
morality, and similar topics, is authority. It is possibly the least
discussed topic in these fields, even by Catholics, but it is crucial to
a proper understanding of spirituality, truth, God, and human nature.<br /><br />In
order to adequately appropriate the topic of authority in its relevance
to truth, it must first be defined. Though like all things its
definition is debated, I have come to define it as the qualification of
someone that affords their opinions greater influence and certainty.
This is relevant to many areas of life, particularly in fields such as
philosophy, religion, science, politics and power, and daily life, from
the authority of parents over their children, to government leaders over
their people, to God over His Creation. Beliefs regarding authority
have taken many different forms over history, even as informal
discussions between those who were not academics or clergy, and modern
times are an illustration of that development.<br /><br />In every field,
there are different degrees of authority that people can have. For
example, in astronomy, a trained astronomer who has a college doctorate,
has published works on the topic, has made important discoveries, and
has worked on large-scale astronomical projects such as the Hubble
telescope, would be more readily approached than someone who has a basic
telescope in their backyard, has no formal training, and only looks at
the stars for fun rather than systematic study for their view on a
particular problem in astronomy. These more qualified people are often
called "an authority" in their field, especially in the most important
areas. This means that they are more qualified, and thus their opinions
are more likely to be accurate to reality than the opinion of someone
less qualified, which gives the former person more authority on a given
subject than the latter person.<br /><br />This applies to every area of
academic study, but also in daily life. If a grocery store were trying
to hire someone to be a manager, they would be much more likely to hire
someone with twenty years management experience in a grocery store and a
college degree than someone who has worked as a cashier for a year and
is under eighteen. Of course, in the human arena, the normal secular
world, it is impossible for people to know exactly who is most qualified
for a position in each person's mind, skills and talent. They must go
by signs, such as their experience and previous success, knowledge of
the subject, and other factors. People will also sometimes allow
preference to muddle their recognition of someone's authority, whether
intentionally or unintentionally, such as by hiring someone for a
management position because they think they are attractive, or they are a
family member, or because they could pay them less, rather than if they
are more qualified. This makes determining who is truly a higher
authority in secular affairs often very difficult.<br /><br />This method of
determining authority based on qualification also applies to matters of
truth and spirituality. As in secular pursuits, spiritual affairs have
different factors for determining qualification and level of authority.
Again, these factors are debated, and with spiritual matters it is much
more complex - and important - to assure that the designation of
authority is accurate, than in secular matters.<br /><br />This standard
also applies to morality. Although every single mentally healthy, and
often even psychologically disordered, person has some sense of morality
and conscience, determining what moral system is the best and most true
to reality is just as difficult to determine as what is spiritually
true. However, authority is crucial in this matter, perhaps even more so
than in spiritual matters. Determining what is right and wrong, and
indeed discerning if that process is itself a valid one, must be done by
properly qualified people; but who is qualified for such a thing?
Again, this is based on certain qualifications that should be determined
by rational, philosophical study, with a bit of common sense and much
prayer.<br /><br />The Highest Authority<br /><br />As I said in the previous
section, each area of life, such as truth, morality and politics, has
different factors to determine who is properly qualified to have
authority in their particular area to make their opinions more likely to
correspond to reality than someone less qualified does. Although the
factors are different in each field, there is one set of qualifications
that, if met, give the person who meets them ultimate, perfect authority
in all areas of life. Namely, these factors, among others, signify that
someone who meets them is divine and, thus, God. These factors are:<br /><br />1. Omniscience<br />2. Ultimate originality (I.e. no beginning)<br />3. Unending nature<br />4. Unchanging nature<br />5. Omnipotence<br />6. Omnibenevolence<br />7. Independence from existence<br />8. Creator of existence<br />9. Personal/theistic<br />10. Trinitarian<br /><br />If
someone meets these factors, they are perfect and divine, which is the
qualification for being essentially God. By being God, their
pronouncements in all areas of human life are perfect, just as they are,
and cannot be wrong or superseded by a higher authority, as none
exists. God is the highest authority in existence.<br /><br />Usually,
however, God primarily makes statements in areas of truth and morality,
and leaves other fields up to human judgment. But God perfectly loves,
and because of this, He did not wish to leave people alone in their
limitation and imperfection to inaccurately prioritize parts of their
lives, and especially to interpret what He told them about Himself and
matters of truth and morality. And so He became incarnate in the world
as Jesus Christ, who has the full authority of God because He is God
Himself, and He lived the perfect human life by which all should model
their lives. The Lord also gave to His Church, which is His assembly of
believers who are united in the Holy Spirit as Christ's Body, the
authority of God in infallibility by the gift of the Holy Spirit to
guide the Church in matters of dogma, presided over by the Pope, who as
the pontiff is the mediator between Christ and His Church.<br /><br />This
gift of authority the Lord gave to His Church gives it fundamental
authority by the Spirit who guides it, making all of its dogmatic
Magisterial proclamations infallibly true. Only by being guided by God
directly could the Church have perfect authority in matters of truth and
morality. Without this guidance, humans are the only authorities, and
so all spiritual teachings would be susceptible to error in truth and
thus unreliable.<br /><br />Because humans are inherently imperfect, as they
do not meet the qualifications of divinity listed above except in a
limited fashion, their judgments on truth and morality will always be
uncertain. Regardless of how well thought-out, well-reasoned, or how
long they have existed, they will always be unreliable fundamentally.
Furthermore, because of their permanent imperfection, human judgments
will always remain opinions, not truths. Even when members of the Church
make personal teachings, such as their own book, a statement in a
magazine, or a homily, it is not certainly infallible. <br /><br />Though
human opinions may be true in matters of spirituality and morality, it
is not because they themselves give the statement certainty, but rather
because their opinion corresponds with the natural law of God and the
dogma of His Church. And because humans inherently have reason and a
conscience, we are sometimes capable of discerning a truth in life by
ourselves, but not from ourselves. We only identify it in life and in
ourselves; we do not create the truth, or make the statement true by any
inherent authority we may imagine we have. Only a divine being, who
must be God, has the authority to make a statement, especially regarding
truth or morality, certainly and infallibly true. The only reason the
dogma of the Church is infallibly true is because the determination of
dogma is guided by the Holy Spirit, who is Himself God and thus
infallible, not because of the people involved therein. The
interpretation and application of dogma by the Church, called Tradition,
is also infallible, as Jesus Christ transmitted the authority to
establish Tradition from the Jewish priests to His Church, certified by
the seal of St. Peter's successor, the Pope.<br />
<br />
Human Authority<br /><br />God is the ultimate authority on all matters,
because He is perfect and divine, which is why His judgments should be
followed in all situations, whether His will is communicated through
natural law or the Church. Within the Church, Christ established a
hierarchy of authorities to govern it in all ways. Because these offices
were established by Christ, they are apart of the fundamental structure
of the Church, which is infallibly guided by the Holy Spirit, not
merely political positions; particularly the priest and Pope, from which
all other clerical offices derive, with lay-offices and monastic orders
being authorized by the clergy.<br /><br /><br />The authority of the clergy
is a direct apostolic succession: Christ, to His apostles, to their
successors, officiators, priests, deacons, etc., on through history. The
first Pope, as the supreme pontiff, was a bishop himself, St. Peter, as
an apostle, but was also appointed by Christ to preside over, lead, and
be the head of the entire Church with the Keys of Heaven, which are
essentially symbols of papal authority. The apostles were also chosen
and appointed by Christ personally, and they were given authority to
determine dogma, Tradition, and other Church functions with the
authority of the Holy Spirit, speaking as the Magisterium (from Latin
magistra, meaning teaching authority). From the apostles, their
successors, the priesthood, took many different forms within the Church,
based both on practical necessity and on hierarchical authority, such
as the parish priest, the diocesan bishop, etc., the Pope being himself a
priest just as St. Peter was both Pope and apostle. And the laymen of
the Church are those not given Holy Orders, but who believe in the
Church and its teachings and who follow it religiously, who are called
to constantly strive for a complete spiritual relationship with God in
the clarity of purity and the intensity of contrite and charitable love,
implemented by the sacraments and by the good works and faith of the
individual layman, with their call to holiness being just as high as the
clergy.<br /><br />Since its earliest days, the Church has also had a
tradition of monasticism. This originated as hermits, but by the Rule of
St. Benedict evolved into monasticism as we know it today. Though it
has taken many forms, its underlying principle is to be a visible
example of Catholic teaching by taking certain precepts, such as holy
separation, poverty, charity, study, etc. and focusing on them
intensely, to the exclusion of normal secular life. While not clergy,
religious monastics, both male and female, are fully validated by the
Pope and are called by God to be a beacon to others and particularly for
Catholics, to constantly lead them toward greater holiness and
devotion. Due to their disciplined and devout work, they are a high
authority in their area of specialty, and throughout history have
contributed incredibly to the development of society and the propagation
of the Gospel.<br /><br />Although the secular world is separate from the
religious, the latter both takes precedence over and illuminates the
former, continually reaffirming that all secular affairs should be
ordered towards man and following God's natural law. However, people
must rely on their innate, God-given reason and conscience to devise
political, economic, justice and social systems. These should be guided
by the insights of the Church, with her teachings in mind, and love for
God and all His Creation, including the environment, as a guiding force
in intention and act, even if the Church does not have direct theocratic
control.<br /><br />In politics, humans are guided by the Church to develop
governmental systems that uphold the sanctity of life, dignity,
freedom, justice, charity and privacy, and that allows them to pursue
religion freely. Governments should also work to assist in the
development and protection of other nations, working with them in
harmonious community for mutual benefit, and also guarding them from the
tyrannical attempts often made by other nations or within themselves.
The authority to determine the nature of a nation's political system is
of course based on the qualifications of the individual to varying
degrees, but because of the diverse nature of politics, these
qualifications often differ by nation, the prevailing group and its
philosophy therein, which can be based on an endless range of sources,
including religion, the specific needs of the citizens, or the
prevailing ideology. But, because the power and authority that national
leaders acquire is given to them by God alone, political leaders must be
respected, especially by those with less political authority than that
individual. This is not something to be ashamed of or to rebel against,
because it is not who the person is that gives them authority; it is
their office that has authority, which comes from God alone. Thus, being
respectful to a political leader is merely being respectful to the
authority given to them by God, though this certainly does not make the
person him/herself infallible to any degree.<br /><br />In every area of
secular life, as I have said, there are qualifications that determine
the degree of authority one has in that area, and these qualifications,
below God's divinity, often differ by area. In some systems, such as
democracy, authority is based on majority rule and popular vote between
different candidates, which makes the specific qualifications depend
entirely on the preferences of the general populace at the time and on
which politicians running for the office most possesses their desired
sentiments, as well as any pre-determined requirements for candidacy,
such as age. In science, authority is based on their knowledge,
aptitude, experience and recognition within the scientific community, in
the acknowledgement of that person's contributions to science by other
scientists, and fundamentally in the accuracy of their hypotheses.<br /><br />Economics
and the business world has a somewhat different way of determining
authority than politics or science. With business, authority is the
power and influence one has in the general economy of a nation, and more
specifically, in the particular business they work in. For example,
Bill Gates, being a billionaire computer program designer and seller,
has a lot of authority in the business world, and especially in the
computer industry, because of his accomplishments therein, giving him
considerable input and recognition in major economic decisions,
projects, etc. Because of his incredible economic success, businessmen
look to him for guidance, as a model of success, and in recognition of
his influence and power in the economy. In economics, the authority of
opinion is also relevant, as those with higher economic authority (as
defined above) are more likely to have accurate economic predictions,
advice, endeavors, etc., than those with less authority, though academic
scholars who specialize in economics have similar authority, though
their lack of practical experience (if only a scholar) could afford less
prestige.<br /><br />However, success in a field is not always the best
measure of authority in it. In, say, art and music, one can become
wealthy but not be considered very skilled or creative in their work,
and vise versa; someone can make very little money or be unpopular with
their work, but still be very skilled at it. This explains the frequent
phenomenon of musicians and artists often not being popular until after
they die, because perhaps during their lifetime they did not fit the
particular styles and fads that made some artists famous, even if they
possessed greater skill than the more famous artists of the time. If
someone is a qualified, skilled artist, the form of authority they have
is not so much in their opinions being considered more certain than
those with less musical skill; rather, their art itself is considered
better, and they are thought of as a better artist than someone with
less authority. This is often determined by pure aesthetic quality, the
depth and passion of the piece, and its popularity, whether contemporary
or posthumous.<br /><br />Many believe that art is purely subjective.
However, art attempts to creatively express the artist's vision through
various aesthetic mediums, for various purposes. Each individual has
different likes and dislikes in art, such as a favorite band, book,
painter, etc., but the mind of the artist, their experience, and the
message they convey is objectively real, despite its symbolic costumes.
These objective qualities, as well as the skill of the artist in using
their particular medium in a creative, aesthetic way, are what
appraisers and scholars of art look for to determine whether something
is art, and its quality. In these fields which involve subjective
reception of objective things, authority is determined by analysts of
those objective attributes, and by the qualifications stated at the end
of the previous paragraph.<br /><br />Rebelliousness Against Authority<br /><br />Humans
are often susceptible to the temptation to rebel against any authority
over themselves. This is very common in children, and often carries over
as immaturity in adults. Some people act as if they are the highest
authority in existence, even above God or replacing Him. This often
leads them to prefer to follow themselves and be wrong, than to follow
God and be correct, unfortunately. This temptation to rebel comes from
the original rebel, Satan, and some people give in to the temptation
more readily or frequently than others, though it comes to everyone at
times in their lives, and each time we sin, as we all do, we fall prey
to its glamour.<br /><br />This is pride, the belief that oneself is better
than others, even God, when no one truly is, and being unwilling to
waver in that conviction. Everyone has pride to some degree, though some
have it more than others. Hopefully, pride will come only occasionally
in one's life, and one should always strive to limit its presence. To do
this, however, is a very unsettling process. Once one has rebelled as a
teenager against their parents and teachers, rebelled against society
as an adult, and rebelled against God as a person, and done so for
years, they become comfortable in their habitual pride. They construct
an entire lifestyle based around their pride, and sometimes even dream
up imaginary possibilities of how they could in fact really be the
center of all authority in the universe, even if they know they are not.
To change a person like this is impossible, because you cannot do it to
them; only they can change themselves, by the cleansing help of the
Holy Spirit, who unceasingly invites them to purity, if they will accept
it with a contrite, genuine, and diligently persistent heart, through
the difficulty such a change naturally involves, with the aid of those
around them and the evangelical, apologetic outreach of the Church. But
many people are not willing to make this change, and so continue living
in their comfortable, prideful error, from which sinfulness derives.<br /><br />This
does not mean that all authorities should be followed with complete
blindness, or that all authorities are equal in their authority. But
there is a difference between rebelling against an authority, and
disagreeing with an authority. Rebelling means that you are acting
disrespectfully, absorbing their authority into yourself, and making
yourself the center and ultimate end of everything. But disagreeing
merely means that while you respect the authority of the person, which
as I said before can only be given by God truly or else the authority is
invalid, you disagree with the person himself/herself, in the interest
of making the authority pure, rather than replacing the authority with
yourself. And of course the way one should go about disagreeing with
people in each different type of authority varies based on the field;
disagreement with God and His Magisterium should never be done
voluntarily, as their authority cannot possibly be wrong, and they
cannot be more pure.<br /><br />Rebelliousness against authority as I have
described it naturally leads away from truth and goodness, towards
sinfulness and error. This is why things such as evil political regimes,
sinful lifestyles, and erroneous beliefs while knowing the truth come
about. By placing oneself at the center of all authority, one offends
God and taints one's soul with individualism. This can lead to things
such as relativism, hedonism, and indifferentism.<br /><br />A Life of Authority<br /><br />By
living a life of authority, these errors and problems can be avoided,
and a more harmonious, natural and ultimately happier and more
satisfactory life can be led. Authority in all but God's affairs is
earned, and one of the purest human pursuits is the attaining of
authority in one's chosen field, striving to better oneself towards the
qualifying ideals of what one's field considers authoritative. This
makes us better people, in mind and body, as the parallel pursuit of
spiritual purity grants our soul the same sort of character as any
striving for betterment, though its effects are eternal.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-46793536964831950342012-06-17T02:47:00.001-04:002020-12-06T14:01:21.168-05:00Right to LifeSince the legalization of abortion in the US, marked by the
Roe v. Wade supreme court decision of 1973, over 50 million pregnancies
have been terminated. It has heralded one of the largest Christian, particularly Catholic religious movements in America, the Pro-Life
Movement. While many Protestants are also pro-life, Catholics are the
primary leaders of this cause, believing that abortion in every
circumstance - as well as birth control, euthanasia and assisted suicide - are unjust, immoral and abominatory against God's law,
without exception. Most who are against abortion accept it in some
specific situations, such as instances of rape or incest, while
Catholics believe taking the life of a child is never justified by any
evil act that caused the pregnancy, or by the possibility of a good end
from the evil means of abortion. <br />
<br />
Roe v. Wade was not a random
decision, however; the supreme court had a specific reason for passing
their policy. They said that, under the Fourteenth Amendment to the US
Constitution, women's right to privacy gives the due right to abortion.
This Amendment concerns due process - no state or local government may
deprive someone of their life, liberty or property without due process
to ensure fairness. Under this Amendment is the right to privacy, which
is what the court used to validate their decision. According to them,
until birth, a baby is a woman's private property to do with as she pleases. They
did not deny that abortion is murder, or that a prenatal baby is human.
Many pro-life advocates use these two points in debate against
pro-abortionists, but it is futile: they know the child is human, and
that killing it is murder. But according to them, it is a woman's
business - not mine. If a woman wants to "get rid of" her baby, it's her
privacy, and as people often say, whatever you do in your own privacy
is your business. <br />
<br />
This mindset is reflective of the modern mind,
especially in the US. The individualism intrinsic to a capitalist,
democratic society naturally disintegrates community - each person is a
wholly separate, distinct individual, and any dependancy, mutual concern
or involvement is either functional, familial or casual. Once someone
in the US reaches adulthood, they become an island in a vast sea of
islands whose only connection is being in the same ocean. Compassion,
charity and justice dissolve into a high-minded benevolence, the rich
giving to the "less fortunate", either out of sentiment or a desire for
more workers. And one's failures have no
influences or qualifications - if one fails, it is because they didn't
work hard enough, make enough money, succeed. Life becomes a ruthless
battle of competitive power-grabbing on all scales of society, from
schoolyard cliques to sexually promiscuous conquests to business
corporations. <br />
<br />
Pro-life is not simply a political disposition. It
is a fundamental Catholic worldview that derives from the deepest
currents of our spiritual heritage and religious tradition. When Christ
was born into this world as a living person, He sanctified everything He
did - being a physical being, in a body, as an embryo, fetus, baby,
child, teen, adult. He is the life of the world. Made in the image of
God from conception to death (and beyond), each human person has inherent,
inalienable dignity, and from this dignity comes a necessary right to
life that cannot be removed - even if doing so might convenience a
mother, profit a doctor or satiate political eugenicists. We must love
our neighbor - including our children - regardless of the suffering
involved, and we must have the courage to stand up for what is right,
especially the most fundamental goodness of life itself, even amid persecution,
ridicule and personal difficulty - even from those who call themselves Christians. The Cross of Christ is an emblem of
suffering and death, but in that incredible courage and sacrifice,
Christ gave the greatest gift: life.Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0tag:blogger.com,1999:blog-7598532723212879940.post-16745481952733562642012-06-17T02:46:00.002-04:002020-12-06T13:55:35.316-05:00Voting as a Catholic<p>The Lesser of Two Evils: Voting in a Secular Age<br /><br /> Democracy is
one of the hallmarks of the modern world. Developed nations of East and
West raise it as a banner of modernity and progressivism, while
developing nations look to it either with longing or hatred. Whatever
the perspective, democracy is the most popular political format in the
21st century. Nations which once held to imperialism, communism, fascism,
and even tribal or theocratic governments now flock to democracy in some
form. Although it differs among nations, with some using a parliament,
some a president, etc., all hold it as the ideal of a "humanistic"
government, whether that is said as praise or deprecation. <br /><br /> As
Catholic citizens of democratic nations, we are all mandated to
participate in the community by voting. But we're also expected to have
a conscience. As we review the list of voting candidates, we see party
representatives. Immediately we view them with some bias - this one
looks too old to be prime minister doesn't he? I would love to have a
president from the South this time. Wouldn't a Quebec prime minister
have a French accent? Could we even understand him? Mm, a woman
candidate: ignore her politics, she's fighting for the cause of
feminism! <br /><br /> Catholicism is already highly marginalized,
misinterpreted, misrepresented, or all three and more throughout the
world, adding onto the bias and confusion we have in voting for a
particular candidate. We're told not to let our beliefs influence our
actions in the "secular" sphere: but isn't being a Christian a part of
everything we do? Does God not care how we run our countries, treat our
neighbors, dispense justice and defend ourselves? Yet, the Church also
teaches that theocracy - a society ruled by direct Church authority - is
not a good thing, and probably isn't good for either side. </p><p> Ultimately,
every part of a Catholic's life should be influenced by their
Catholicism. While this doesn't mean electing the Pope as US President,
it does mean electing officials who will - hopefully - make policies
that create a just, peaceful, dignified and free nation which promotes
charity, liberty, human rights and the inherent value of life from
conception to natural death. Aren't these things the "self-evident
truths" the United States Declaration of Independence spoke of? Does it
really require being Catholic to uphold such things? Unfortunately, it
often does.<br /><br /> Essentially, talking about politics is not the
same as discussing morality, even though they often mix. Politics is
pragmatic, functional, meant for the betterment of the common good.
Morality is spiritual; it's about how individuals not only treat one
another, but think and feel within themselves about life, people and
God. Morality is love; politics is practicality. However, Western
politics is based on Christian - particularly Catholic - ideas of
culpability, concupiscence, justice, human rights and freedom. But
didn't these ideas come from Enlightenment humanism and democratic
theory? Wasn't the medieval Church only an impediment to the progression
of these practices which form the basis of modern secular society?<br /><br /> That
is what most of us are taught in school, even in university. Because
our appointed teachers say it, and we're more interested in the close
present or distant future - as children should be - we prefer to let
them handle it rather than investigate it for ourselves. We should be
able to trust our teachers, but unfortunately they often follow a
"secularist" agenda. This is a term thrown around a lot nowadays, both
by proponents and opponents, but what does it mean? <br /><br /> Secularism
is the desire for a purely secular state, where religion plays
absolutely no part in political affairs. It isn't exactly fascist,
though fascism was indeed secularist: secularism itself doesn't prohibit
the existence of religion in the nation. It only believes religious
sentiment has no place in the political sphere. But as was said earlier,
Catholics cannot accept this. As Christians, we are called to do what
is best for our neighbors, both immediately and the greater common good.
If we are nice to our friend, but vote in favor of abortion for a child
we never knew, for a mother we couldn't care less about, how hard must
our hearts be?<br /><br /> The proponents of secularism, often posing as
teachers in our schools at all grades, would have us believe medieval
society was a primitive, anti-scientific feudal totalitarianism, where
the Church used psychological tyranny, political corruption and
decadence to hypnotize the masses into a Santa Claus-like fantasy world,
where the distant God would satisfy all their desires if they would
simply give the Church money for a new crown. In this fantasy from
secularist history, the Church also burned all books and especially
fought against the progress of science and democracy. To them, in the
Renaissance, brave scientists and political theorists courageously
battled the wealthy ignorance of the Papacy to create humanism,
democracy, modern science and the free market, all of which it strictly
opposed. As with most conspiracy theories, this is incredibly skewed by
bias and ignorance of history.</p>Kaleb Hhttp://www.blogger.com/profile/04688611912464885948noreply@blogger.com0