Podcast: “Redemptive love and comic mercy in the short stories of Flannery O’Connor” | Sacred & Profane Love

In Episode 1 of the podcast Sacred & Profane Love, philosopher Jennifer A. Frey has a conversation with the Thomist theologian, Father Thomas Joseph White, O.P., about Aquinas on grace and charity, and how Thomistic concepts of grace and charity operate in the short stories of Flannery O’Connor. The episode covers themes of grace, redemption, the comic unveiling of the human person to itself, and the violence of Divine Love as a necessary antidote to human folly and brokenness.

 

Works under discussion in Episode 1:
Flannery O’Connor: “A Good Man is Hard to Find,””Greenleaf,” “Revelation,” “The Enduring Chill”
Thomas Aquinas:  ST I-II q. 26-28 and ST III, q. 60, q. 64-65

Thomas Joseph White, O.P. completed his doctoral studies in theology at Oxford University, and entered the Order of Preachers in 2003. His research and teaching have focused particularly on topics related to Thomistic metaphysics and Christology as well as Roman Catholic-Reformed ecumenical dialogue. He is the author of Wisdom in the Face of Modernity: A Study in Thomistic Natural Theology (Sapientia Press, 2009), The Incarnate Lord: A Thomistic Study in Christology (The Catholic University of America Press, 2015), and Exodus (Brazos Press, 2016). He has edited several books, and is co-editor of the theological journal Nova et Vetera (English edition). In 2011 he was appointed an ordinary member of the Pontifical Academy of St. Thomas Aquinas.

 

Jennifer A. Frey is Assistant Professor of Philosophy at the University of South Carolina.  Prior to joining the philosophy faculty at USC, she was a Collegiate Assistant Professor of Humanities at the University of Chicago, where she was a member of the Society of Fellows in the Liberal Arts and an affiliated faculty in the philosophy department.  She earned her PhD in philosophy at the University of Pittsburgh, and her B.A. in Philosophy and Medieval Studies (with Classics minor) at Indiana University-Bloomington. Her research lies at the intersection of philosophy of action and ethics, with a particular focus on the Aristotelian-Thomist tradition.

NEXT: Episode 2: “Transfiguring love in The Brothers Karamazov” with David McPherson

 

Sacred and Profane Love is a podcast in which philosophers, theologians, and literary critics discuss some of their favorite works of literature, and how these works have shaped their own ideas about love, happiness, and meaning in human life. Host Jennifer A. Frey is A Assistant Professor of Philosophy at the University of South Carolina and co-Principal Investigator at Virtue, Happiness, and the Meaning of Life.

This podcast is a project of Virtue, Happiness, & the Meaning of Life, and is made possible through a generous grant from the John Templeton Foundation.

Content copyright the University of South Carolina and the University of Chicago.

 Music credits, “Help me Somebody,” by Brian Eno and David Byrne, licensed under CC BY-NC-SA 2.5.

Register for Wojciech Giertych,”The Moral Theology of Aquinas: Is it for Individuals?” and afternoon seminar on infused virtues, Feb 8-9

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We’re pleased to share these events presented by our partner, the Lumen Christi Institute. For further information, contact Michael Bradley, Communications and Events Coordinator, mbradley@lumenchristi.org.
On Thursday, February 8, the Theologian of the Pontifical Household, Wojciech Giertych,will deliver a lecture at the University of Chicago titled “The Moral Theology of Aquinas: Is It For Individuals?” The lecture is free and open to the public and will begin at 4:30pm. Registration is requested: https://www.lumenchristi.org/events/979.

On Friday, February 9, Giertych will lead an afternoon seminar for graduate students and faculty on “Grace, Free Choice, and the Infused Virtues.” The seminar will be held atGavin House, home of the Lumen Christi Institute. Registration is required. Seminar readings are available beforehand to participants. Please register here:https://www.lumenchristi.org/events/981

Fr. Wojciech Giertych, OP, is Professor of Moral Theology at the Angelicum in Rome, where he has taught since 1994. In 1975, he entered the Polish Province of the Dominican Order. He studied theology in Kraków and was ordained a priest in 1981. For a number of years Fr. Giertych was a professor of moral theology and the Student Master, a formator, in the Dominican House of Studies in Kraków. In 1998, Fr. Giertych was called to the General Council of the Dominican Order, serving first as the Socius for Central and Eastern Europe, and then as the Socius for the Intellectual Life. In 2005, Pope Benedict XVI appointed Fr. Giertych the Theologian of the Papal Household – a position he currently holds under Pope Francis.

VIDEO: “A Consistent Ethic of Solidarity: Transcending Self, Transforming the World” – Cardinal Blase J. Cupich

Cardinal Blase J. Cupich delivered the Saturday Keynote “A Consistent Ethic of Solidarity: Transcending Self, Transforming the World” for the Capstone Conference for the project Virtue, Happiness, & the Meaning of Life. He was introduced by Bernard McGinn, Naomi Shenstone Donnelley Professor Emeritus of Historical Theology and of the History of Christianity in the Divinity School and the Committees on Medieval Studies and on General Studies.

 

We’ll publish the text of this talk in Part 1 and Part 2 blog posts on Wednesday and Thursday this week.

 


Cardinal Blase Joseph Cupich obtained his B.A. in Philosophy from the College of St. Thomas in St. Paul, Minnesota, in 1971. He attended seminary at the North American College and Gregorian University in Rome, where he received his Baccalaureate in Sacred Theology in 1974, and his M.A. in Theology in 1975. Cardinal Cupich is a graduate of the Catholic University of America in Washington, D.C., where, in 1979, he received his Licentiate of Sacred Theology degree in Sacramental Theology. He also holds a Doctor of Sacred Theology degree, also in Sacramental Theology, from the Catholic University of America, awarded in 1987, with his dissertation entitled: “Advent in the Roman Tradition: An Examination and Comparison of the Lectionary Readings as Hermeneutical Units in Three Periods.” Additionally, Cardinal Cupich was the Secretary at the Apostolic Nunciature in Washington, D.C. He also served as Chair for the USCCB Committee for the Protection of Children and Young People from 2008-2011 and for the National Catholic Educational Association Board from 2006-2008. In 2016, Pope Francis appointed Cardinal Cupich to the Congregation for Bishops.

Beauty, Transcendence, and the Inclusive Hierarchy of Creation 

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Creation of Adam by Michelangelo, Sistine Chapel, Rome

We’re presenting a short series of abstracts of the work-in-progress our scholars presented and discussed at their June 2017 Working Group Meeting.

Thomas Joseph White, O.P., is Associate Professor of Systematic Theology, Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies.

 

Interpreters of Thomas Aquinas have long argued about whether he holds that beauty is a “transcendental,” that is to say a feature of reality coextensive with all that exists, like unity, goodness and truthfulness.

In the first part of this essay I will argue that Aquinas can be read to affirm in an implicit way that there is beauty in everything that exists. He also affirms clearly that this beauty derives from God, who Aquinas says is beautiful.

In the second part of the essay I will consider what it might mean from a Thomist point of view to speak of a transcendent divine beauty, and what is cannot mean philosophically speaking, given Aquinas’ other metaphysical commitments with regard to divine simplicity in particular. In the final part of the essay I hope to treat the question of how the beauty of the creation both manifests and conceals divine beauty, and to give special attention to the topic of hierarchy of perfections in creatures (as being, living and intellectual). My argument will be that Aquinas’ hierarchical understanding of reality is inclusive in character, so that an order of ethical and religious ethics derives from the natural order of beauty. The world’s natural beauty is meant to be respected and cared for in ways that acknowledge the intrinsic ontological integrity of “lesser” realities but also their inclusion within an order that sustains rational creatures, and their reference to the divine.

Law and Virtue in Jewish Tradition

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We’re presenting a short series of abstracts of the work-in-progress our scholars presented and discussed at their June 2017 Working Group Meeting.

David Shatz is Ronald P. Stanton University Professor of Philosophy, Ethics, and Religious Thought, Yeshiva University,

 

Because law plays a central role in Judaism, one initially assumes that its code of conduct is best characterized as an act morality rather than agent morality. In addition, one expects questions about proper conduct to be answered by rabbinic authorities formalistically– by derivation of the law from existing precedent laws by use of analogies. At their core, these expectations about Jewish ethics are correct. My aim in this paper, however, is to explore to what extent Jewish ethics can be characterized as well as an agent morality– that is, how, in Jewish tradition, considerations of virtue do or do not impact on norms and how they do or do not override formalistic derivations of proper conduct.  The topic itself is not new, but I aim at a synthesis, analysis, and critique that is somewhat distinctive.

It must be said at the outset that Jewish tradition pays close attention to developing virtues. Indeed the literature on virtue is immense. Most famously, we have Maimonides’ work Eight Chapters, which is largely about virtue, and a section of his monumental legal code Mishneh Torah titled “Laws of Character Traits,” Medieval pietistic literature is a goldmine for explorations of character, and the Musar (translation: ethical) movement in the 19th century addressed in prodigious detail what traits are desirable and how to acquire them. Humility, faith, self-control,  fear of heaven, love, kindness, compassion, altruism—these and more are foci of the huge virtue ethics literature in Judaism. The question is how this high regard for virtue, this spotlight on agent-morality, interacts with the rule-centeredness act-morality of Jewish law (Hebrew: Halakhah).

In particular, I want to show how the following theses about the law-virtue relationship appear in Jewish texts, and to explore some questions and disagreements surrounding them.

1)    Some biblical laws are based on the desire to inculcate certain virtues and not on the belief that the actions proscribed or prescribed are in and of itself objectionable.

2)    At times doing the right thing may diminish one’s character. (I’ll call this the problem of moral attrition.)

3)    At times, doing the right thing reflects a character flaw—some right actions are such that a good person wouldn’t do them.

4)    A concern for virtue expands the parameters of obligation.

5)    Actions “bein adam la-havero” (=between two people, such as a giver of charity and a recipient) should not be motivated by submission to rules but rather should flow from inclinations (pace Kant).

 

Such claims appear in general philosophical literature, and the paper will utilize some of that material in examining the Jewish texts.

Cooperation in evil and Thomas Aquinas’s understanding of justice

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We’re presenting a short series of abstracts of the work-in-progress our scholars presented and discussed at their June 2017 Working Group Meeting.

Kevin Flannery, S.J., is Professor of the History of Ancient Philosophy, Pontifical Gregorian University in Rome.

As the participants in our seminar may recall, I am writing a book on the ethics of cooperation in evil. At an earlier meeting of the seminar, I discussed some of the problems contained in the treatment of such cooperation as found in the manuals of Catholic moral theology of the 18th, 19th, and early 20th centuries. On that occasion, I expressed agreement with Elizabeth Anscombe’s criticism of that tradition as vitiated by what she calls “Cartesian psychology,” according to which “an intention was an interior act of the mind which could be produced at will.” I also expressed then a preference for an analysis in terms rather of Thomas’s Aquinas’s understanding of the moral virtue of justice. In my presentation, I would like describe how I understand this virtue and how it helps us to determine when a person’s—or indeed an institution’s or a government’s—cooperation is immoral. This will involve an explanation of how justice, according to Thomas, stands in relation to the other virtues, especially prudence. It will also involve an account of how justice, which is a virtue of the will, bears upon the consciences of individuals.

Interview with Sarah Ann Bixler, Summer Session Participant

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This post is part of a series of interviews with our participants for the “Virtue, Happiness, & Self-Transcendence” 2017 Summer Seminar. Sarah Ann Bixler is earning her PhD in practical theology and Christian education at Princeton Theological Seminary. Valerie Wallace is Associate Director, Communications, for Virtue, Happiness, & the Meaning of Life.

 

Valerie Wallace: Where are you from?

Sarah Ann Bixler: Raised in southeastern Pennsylvania, I spent my adult life in the Shenandoah Valley of Virginia (Harrisonburg) until moving to Princeton, NJ in 2013 to attend graduate school.

 

VW: Tell me about your research.

SAB: Research areas: a) Young people’s experiences in congregations. Having worked for 8 years of my career as a youth minister, I became interested in the diverse faith experiences of young people and how they find meaning through connecting to God within communities of faith. My research seeks to interpret the ways young people “attach” to God, congregations and individuals within the faith community through the lens of the psychological theory of attachment. I believe that understanding attachment to the church from the Aristotelian perspective of a constitutive good provides a theologically robust conception of ecclesiology.
b) Leadership of new church plants and revitalization efforts. As a founding member of a 2010 church plant, I am curious about how the church adapts and thrives in changing cultural contexts yet remains faithful to the gospel it holds dear. The formation of leaders who initiate new congregations, and leaders who guide congregations in decline through deep change and revitalization, is particularly important to me as someone with a professional background in church leadership. I currently have the opportunity to engage this research interest as the assistant to the pioneer missional theologian Dr. Darrell Guder, who directs Princeton Seminary’s new Center for Church Planting and Revitalization.

VW: What are your non-academic interests?

SAB: Outside of my scholarship, I find meaning in spending time with my biological and church family and in the outdoors. My spouse, Benjamin, and I have three children ages 10, 6 and 4. Together we enjoy camping, hiking and bicycling. I am also a jogger. We enjoy gardening and preserving our own produce through canning and freezing. I am also a committed member of a diverse urban church in Philadelphia, Oxford Circle Mennonite Church.

VW: What are you most looking forward to about this summer’s seminar?
SAB: I most look forward to developing my research ideas amid colleagues who will push me to think about topics from new angles, because they have studied particular themes that overlap with those I am exploring. I expect Fr. Brock’s session on friendship, Dr. Frey’s session on self-love and self-transcendence and Dr. McAdam’s work from a psychological perspective hold the most promise for my work. I am interested in working through the nuances of my research interests more through these sessions.