Monthly Archives: September 2017

On Good Students

Chapter Twelve: Concerning Discipline

A certain wise man, when asked concerning the method and form of study, declared: A humble mind, eagerness to inquire, a quiet life, Silent scrutiny, poverty, a foreign soil. These, for many, unlock the hidden places of learning. He had heard, I should judge, the saying, “Morals equip learning.” Therefore he joined rules for living to rules for study, in order that the student might know both the standard of his life and the nature of his study. Unpraiseworthy is learning stained by a shameless life. Therefore, let him who would seek learning take care above all that he not neglect discipline.

Chapter Thirteen: Concerning Humility

Now the beginning of discipline is humility. Although the lessons of humility are many, the three which follow are of especial importance for the student: first, that he hold no knowledge and no writing in contempt; second, that he blush to learn from no man; and third, that when he has attained learning himself, he not look down upon everyone else. Many are deceived by the desire to appear wise before their time. They therefore break out in a certain swollen importance and begin to simulate what they are not and to be ashamed of what they are; and they slip all the farther from wisdom in proportion as they think, not of being wise, but of being thought so.

I have known many of this sort who, although they still lacked the very rudiments of learning, yet deigned to concern themselves only with the highest problems, and they supposed that they themselves were well on the road to greatness simply because they had read the writings or heard the words of great and wise men. “We,” they say, “have seen them. We have studied under them. They often used to talk to us. Those great ones, those famous men, they know us.” Ah, would that no one knew me and that I but knew all things! You glory in having seen, not in having understood, Plato. As a matter of fact, I should think it not good enough for you to listen to me. I am not Plato. I have not deserved to see him.[ . . . ] There is no one to whom it is given to know all things, no one who has not received his special gift from nature. The wise student, therefore, gladly hears all, reads all, and looks down upon no writing, no person, no teaching. From all indifferently he seeks what he sees he lacks, and he considers not how much he knows, but of how much he is ignorant. For this reason men repeat Plato’s saying: “I would rather learn with modesty what another man says than shamelessly push forward my own ideas.” Why do you blush to be taught, and yet not blush at your ignorance? The latter is a greater shame than the former. Or why should you affect the heights when you are still lying in the depths? Consider, rather, what your powers will at present permit: the man who proceeds stage by stage moves along best. Certain fellows, wishing to make a great leap of progress, sprawl headlong.

Do not hurry too much, therefore; in this way you will come more quickly to wisdom. Gladly learn from all what you do not know, for humility can make you a sharer in the special gift which natural endowment has given to every man. You will be wiser than all if you are willing to learn from all. Finally, hold no learning in contempt, for all learning is good. Do not scorn at least to read a book, if you have the time. If you gain nothing from it, neither do you lose anything; especially since there is, in my judgment, no book which does not set forth something worth looking for, if that book is taken up at the right place and time; or which does not possess something even special to itself which the diligent scrutineer of its contents, having found it nowhere else, seizes upon gladly in proportion as it is the more rare.

Nothing, however, is good if it eliminates a better thing. If you are not able to read everything, read those things which are more useful. Even if you should be able to read them all, however, you should not expend the same labor upon all. Some things are to be read that we may know them, but others that we may at least have heard of them, for sometimes we think that things of which we have not heard are of greater worth than they are, and we estimate more readily a thing whose fruit is known to us. You can now see how necessary to you is that humility which will prompt you to hold no knowledge in contempt and to learn gladly from all.

Similarly, it is fitting for you that when you have begun to know something, you not look down upon everyone else. For the vice of an inflated ego attacks some men because they pay too much fond attention to their own knowledge, and when they seem to themselves to have become something, they think that others whom they do not even know can neither be nor become as great. So it is that in our days certain peddlers of trifles come fuming forth; glorying in I know not what, they accuse our forefathers of simplicity and suppose that wisdom, having been born with themselves, with themselves will die. They say that the divine utterances have such a simple way of speaking that no one has to study them under masters, but can sufficiently penetrate to the hidden treasures of Truth by his own mental acumen. They wrinkle their noses and purse their lips at lecturers in divinity and do not understand that they themselves give offense to God, whose words they preach—words simple to be sure in their verbal beauty, but lacking savor when given a distorted sense. It is not my advice that you imitate men of this kind.

The good student, then, ought to be humble and docile, free alike from vain cares and from sensual indulgences, diligent and zealous to learn willingly from all, to presume never upon his own knowledge, to shun the authors of perverse doctrine as if they were poison, to consider a matter thoroughly and at length before judging of it, to seek to be learned rather than merely to seem so, to love such words of the wise as he has grasped, and ever to hold those words before his gaze as the very mirror of his countenance. And if some things, by chance rather obscure, have not allowed him to understand them, let him not at once break out in angry condemnation and think that nothing is good but what he himself can understand. This is the humility proper to a student’s discipline.

Chapter Fourteen: Concerning Eagerness to Inquire

Eagerness to inquire relates to practice and in it the student needs encouragement rather than instruction. Whoever wishes to inspect earnestly what the ancients in their love of wisdom have handed down to us, and how deserving of posterity’s remembrance are the monuments which they left of their virtue, will see how inferior his own earnestness is to theirs. Some of them scorned honors, others cast aside riches, others rejoiced in injuries received, others despised hardships, and still others, deserting the meeting places of men for the farthest withdrawn spots and secret haunts of solitude, gave themselves over to philosophy alone, that they might have greater freedom for undisturbed contemplation insofar as they subjected their minds to none of the desires which usually obstruct the path of virtue. We read that the philosopher Parmenides dwelt on a rock in Egypt for fifteen years. And Prometheus, for his unrestrained love of thinking, is recorded to have been exposed to the attacks of a vulture on Mount Caucasus. For they knew that the true good lies not in the esteem of men but is hidden in a pure conscience and that those are not truly men who, clinging to things destined to perish, do not recognize their own good.

Therefore, seeing that they differed in mind and understanding from all the rest of men, they displayed this fact in the very far removal of their dwelling places, so that one community might not hold men not associated by the same objectives. A certain man retorted to a philosopher, saying, “Do you not see that men are laughing at you?” To which the philosopher replied, “They laugh at me, and the asses bray at them.” Think if you can how much he valued the praise of those men whose vituperation, even, he did not fear. Of another man we read that after studying all the disciplines and attaining the very peaks of all the arts he turned to the potter’s trade. Again, the disciples of a certain other man, when they exalted their master with praises, gloried in the fact that among all his other accomplishments he even possessed that of being a shoemaker.

I could wish that our students possessed such earnestness that wisdom would never grow old in them.

(source: Didascalicon, Hugh of St. Victor)

Do Not Be Confused

Abstaining from any further comment, but remaining confident that I was right to sign this 2015 letter and hopeful that any corrections needed to this new (scary) move will be carried out with still deeper humility and with due regard for truth and will conduce to charity, I simply say that I do not see how any Christian formed in Catholic doctrine could affirm any of these statements, and I hope none who may have stumbled near them will persist in them:

Some likely errors of our times (from the translation of the Latin core of the recent document linked above):

  • ‘A justified person has not the strength with God’s grace to carry out the objective demands of the divine law, as though any of the commandments of God are impossible for the justified; or as meaning that God’s grace, when it produces justification in an individual, does not invariably and of its nature produce conversion from all serious sin, or is not sufficient for conversion from all serious sin.’
  • ‘Christians who have obtained a civil divorce from the spouse to whom they are validly married and have contracted a civil marriage with some other person during the lifetime of their spouse, who live more uxorio with their civil partner, and who choose to remain in this state with full knowledge of the nature of their act and full consent of the will to that act, are not necessarily in a state of mortal sin, and can receive sanctifying grace and grow in charity.’
  • ‘A Christian believer can have full knowledge of a divine law and voluntarily choose to break it in a serious matter, but not be in a state of mortal sin as a result of this action.’
  • ‘A person is able, while he obeys a divine prohibition, to sin against God by that very act of obedience.’
  • ‘Conscience can truly and rightly judge that sexual acts between persons who have contracted a civil marriage with each other, although one or both of them is sacramentally married to another person, can sometimes be morally right or requested or even commanded by God.’
  • ‘Moral principles and moral truths contained in divine revelation and in the natural law do not include negative prohibitions that absolutely forbid particular kinds of action, inasmuch as these are always gravely unlawful on account of their object.’
  • ‘Our Lord Jesus Christ wills that the Church abandon her perennial discipline of refusing the Eucharist to the divorced and remarried and of refusing absolution to the divorced and remarried who do not express contrition for their state of life and a firm purpose of amendment with regard to it.’

veritas liberabit vos

Archbishop Chaput has just put out an important column. Read the whole thing.

Jesus comes to reveal to man his true dignity. He sets man free with the truth of the Gospel, free to become by grace what God calls humanity to be: adopted daughters and sons in the joy of his love.

This is why John Paul placed such stress on truth, especially the truth about man and his vocation, a vocation to lasting happiness in friendship with God. In the Gospel, Jesus gives us a new commandment, the new law of love. This new law does not abolish the Mosaic Law and the Old Testament commandments. It does not override the natural law written on every person’s heart. Rather, it fulfills them and helps us live them in a more perfect way. Jesus teaches us the truth about right and wrong, and this truth does not diminish our liberty: “You will know the truth, and the truth will make you free” (John 8:32).

As a result, John Paul II called for a deep renewal of Catholic moral theology, and also of the ways in which Christian moral teachings are presented to the faithful and to the world. He wanted the Church to recover her zeal in affirming that no richer life exists than one lived in the fullness of truth.

It’s precisely here—how the Church presents her moral guidance—that we still face serious challenges. Ironically, legalism is very much alive in the Church, even though it no longer looks like the rigorist, “conservative” legalism of the past. Legalist minimalism is just as deadly to the life of faith as legalist maximalism.

Many of today’s confusions about Catholic moral teaching stem from a one-dimensional morality of obligation.

(source: The Splendor of Truth in 2017 by Charles J. Chaput)

Thank You, Senator Feinstein!

Courtesy of the well-spoken, intelligent, long-lived, and utterly reprehensible Senatorial bigot Dianne Feinstein, we have a new and beautiful motto for Christians in these United States–a gift just in time for my birthday, which I was delighted to discover when I became Catholic was also the feast of the Birth of Mary, the God-Bearer, author of the Magnificat, whose unborn Dogma caused John the Baptist to leap in Elizabeth’s womb. May it truly be said of all of us, “the dogma lives loudly in you”!

Here, buy a shirt that says it and make my day by Tweeting a pic with it!

Get a load of the look on judicial nominee Barrett’s face when the Secular Inquisition comes to town:

UPDATE: I made another one.

FURTHER UPDATE: I made more stuff. Lots more, actually, look around my shop.