The development theory of knowledge is very interesting. I wonder how it may, or may not, relate to the fact that it is the 19th century that produced the Vatican I council and "An essay on the development of Christian doctrine" by John Henry Newman.
Very interesting, thank you. What are some of the main catalysts to these hermenutical shifts in your opinion ex. (Protestent reformation, machiaveli?). Are there specific primary sources from this period that best encapsulate or are aware of this shift?
I would have to write an article on it, truthfully. I don’t really think the Reformation has too much to do with it, though it has been said by Catholic writers that it came from the Protestants’ adherence to nominalism in relation to the Eucharist.
Might the popularization of Aristotle by Aquinas correspond with the interest in rationality or a step by step process over the intellect associated with the angels.
There was a brief aside having to do with the seven virtues that I would be grateful if you'd expand upon. There are a few sets of virtues and I curious about the nuance of your statement that all other virtues fall under the seven. First there are the four classical or cardinal virtues: prudence, temperance, courage and justice and the three spiritual or theological virtues: faith, hope and charity. Then there are the virtues which correspond to the 7 deadly sins: chastity(lust), diligence(sloth), temperance(gluttony), poverty(greed), humility(pride), charity(envy), patience(wrath) I may be picking nits but please humor me. Also Chesterton has a section in Orthodoxy (I believe) in which he notes that the spiritual virtues differ from the classical precisely in their paradox. Charity is giving to one what has not been earned or it is not charity (mercy being a particular case of charity) , hope only being virtuous when it is not clearly warranted and faith being belief in what is not obvious or it is not virtuous. Unlike for instance justice which is defined in the classical world as giving a man what is due him, for better or worse. Thoughts?
I think this is an excellent reply and deserves a really lengthy response. And while I regard Chesterton highly, and think that the cross transforms all the virtues, I’m not wholly convinced they are characterized by paradox. Faith, for example, is not in something unbelievable. But I don’t have the time to do this a good service now. But I will be reflecting on this comment for a while.
We are all trying that's why we are attracted to three. So it is given to us. Until we ask what it's all for, then we are given a metaphor, not the number 4. Heaven is close to seven, so it is easily relatable. G is the 7th letter. For those who have not eight. You stand at heavens (g)ates. If you eat the fruit it becomes in-fruit, further digestion it becomes intuit, releasing the intuition. Gonna need some paper to wipe this metaphor on.
THIS IS HUGE!!!!! MY GOOD SIR ON THE 7 LIBERAL ARTS. MY DAY IS MADE!!!
The development theory of knowledge is very interesting. I wonder how it may, or may not, relate to the fact that it is the 19th century that produced the Vatican I council and "An essay on the development of Christian doctrine" by John Henry Newman.
Yes, I too have wondered the same.
Very interesting, thank you. What are some of the main catalysts to these hermenutical shifts in your opinion ex. (Protestent reformation, machiaveli?). Are there specific primary sources from this period that best encapsulate or are aware of this shift?
I would have to write an article on it, truthfully.
I don’t really think the Reformation has too much to do with it, though it has been said by Catholic writers that it came from the Protestants’ adherence to nominalism in relation to the Eucharist.
Might the popularization of Aristotle by Aquinas correspond with the interest in rationality or a step by step process over the intellect associated with the angels.
An interesting conjecture. But you’d have to do more than that
There was a brief aside having to do with the seven virtues that I would be grateful if you'd expand upon. There are a few sets of virtues and I curious about the nuance of your statement that all other virtues fall under the seven.
First there are the four classical or cardinal virtues: prudence, temperance, courage and justice and the three spiritual or theological virtues: faith, hope and charity.
Then there are the virtues which correspond to the 7 deadly sins: chastity(lust), diligence(sloth), temperance(gluttony), poverty(greed), humility(pride), charity(envy), patience(wrath)
I may be picking nits but please humor me.
Also Chesterton has a section in Orthodoxy (I believe) in which he notes that the spiritual virtues differ from the classical precisely in their paradox. Charity is giving to one what has not been earned or it is not charity (mercy being a particular case of charity) , hope only being virtuous when it is not clearly warranted and faith being belief in what is not obvious or it is not virtuous. Unlike for instance justice which is defined in the classical world as giving a man what is due him, for better or worse. Thoughts?
Interesting also to have Aristotle and Confucious both desire the rectification of names as the primary duty of scholars
I think this is an excellent reply and deserves a really lengthy response.
And while I regard Chesterton highly, and think that the cross transforms all the virtues, I’m not wholly convinced they are characterized by paradox.
Faith, for example, is not in something unbelievable.
But I don’t have the time to do this a good service now. But I will be reflecting on this comment for a while.
We are all trying that's why we are attracted to three. So it is given to us. Until we ask what it's all for, then we are given a metaphor, not the number 4. Heaven is close to seven, so it is easily relatable. G is the 7th letter. For those who have not eight. You stand at heavens (g)ates. If you eat the fruit it becomes in-fruit, further digestion it becomes intuit, releasing the intuition. Gonna need some paper to wipe this metaphor on.