The Pharisees are right. They protest when Jesus tells the paralytic that his sins are forgiven. Who can forgive sins but God alone? they ask. The answer is, No one. If someone insults or offends you, no one else has the right to forgive that offense except you. Sin is an offense against God, so . . . . Continue Reading »
A reader asks for direction in getting started with the work of Henri de Lubac. Here are some suggestions. First, for a very brief summary of his work and contributions, see the chapter on him in Fergus Kerr’s book on twentieth-century Catholic thought. Second, von Balthasar wrote a brief . . . . Continue Reading »
Sage cautions from de Lubac: In speaking of the generous giving of God, “one must, a fortiori , be careful to correct - if not wholly to avoid - the neo-Platonist metaphors of flux, of gushing, of ‘effluence,’ of emanation, of soaking into things. God is not, as one might think . . . . Continue Reading »
In the sequence of miracles in Matthew 8:23-9:8, the shaking of the sea parallels the violence of the demoniacs and this parallels . . . what? The sin of the paralytic? Perhaps, but it seems more likely that Matthew is working out a parallel between the demons and the scribes. The demons object to . . . . Continue Reading »
From Nicolas of Cusa: “The more I comprehend that you are incomprehensible, O my God, the more I attain to you, because I attain better the object of my desire . . . . The eternal principle which has given birth to my desire leads it to an unending, infinite end . . . . The end of the . . . . Continue Reading »
De Lubac blames Cajetan for the distortions of Thomas prevalent in modern theology. While claiming to interpret Thomas, Cajetan in fact broke with Thomas in fundamental ways. Most centrally, Cajetan and his modern followers assumed, against Thomas, that no nature can have a desire for any finality . . . . Continue Reading »
Anatole France said, “It is rare for any master to belong to the school he has founded as firmly as his disciples do.” . . . . Continue Reading »
A partial self-review of Solomon Among the Postmoderns : Ironically, while I problematize beginnings at the outset of the book, I don’t do the same with endings. I treat the “end” as a simple end. Several recent encounters - including a fine paper from my student Ryan Handermann - . . . . Continue Reading »
Henri de Lubac notes that the traditional Christian view that man has a nature inherently receptive to a supernatural gift and fulfillment is based on revelation, and was unknown in ancient philosophy: “For the ancient Greeks - and one may say almost the same of all thinkers, ancient and . . . . Continue Reading »
Against political/nationalist interpretations of the Hussite movement, Bynum argues that the central motif of the Hussites was direct access to blood. Two thoughts: First, this is still a central demand of the early Reformation, a point that Bynum touches on but doesn’t develop. Second, she . . . . Continue Reading »
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