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Thursday, June 03, 2010



If, after prayer and study, Alberto Cutie became convinced that the Catholic Church was not founded by Jesus Christ as she claims then, in good conscience, Cutie had to leave and join that church which he believed was the Church Christ founded. If however, Cutie, knowing that the Catholic Church was the Church founded by Christ and which has the fullness of the Faith , leaves and joins another Church;objectively speaking he is putting him salvation at risk. At least that is my understanding.

Carl E. Olson

Lumen Gentium states:

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it. (par. 14; CCC 846)

We do not, of course, know the heart and soul of Cutié. But I think Abp. Fulton Sheen's remark is helpful to consider: "Souls generally do not fall away from Christ because of the Creed; they first have difficulty with the Commandments." I suspect that Cutié did not go out and get a girlfriend while still a practicing Catholic priest because he had some sort of theological axe to grind. My guess is that he had a moral failing, and then revised his theology accordingly.


So... isn't it a bit ironic that this post has a link about dieting from informational overload? :-)

Clare Krishan

The Sandra Meisel piece was wonderful - in that good 'pure' sense of 'awe' inspiring - see if you can't persuade her to pen a book version...?

Also kudos re: shout-out for Carl Menger's CST insights, a courageous, penetrating service to the faithful (*)
"In 1871, Carl Menger had written his Principles of Economics, a work of profound genius that essentially launched the Austrian School of economics, but relatively few Catholics who spoke on the so-called "social question" made a serious attempt to reckon with it, or indeed were even aware of it."

The wounds to subsidiarity we have inflicted on the global economic system by top-down interference by public institutions will require solicitous therapy to heal. First step: the toxic contagion has to be isolated and inoculated against with a liberal dose of virtue ethics.

(*) a communio - quite in keeping with the Holy Father's appeal that closes out Keane's piece: "in the light of the revealed mystery of the Trinity, we understand that true openness does not mean loss of individual identity but profound interpenetration" (CT 54)."

Reading Robert George and Robert Hocket over at Mirror of Justice (ailing distributist logic) (healthy scepticism of the 'bail-out' moral hazard mentality that infects distributism)

it would seem even the legal beagles and constitutional philosophers are slowly recognizing this is a watershed moment for CST' role in the political life of the United States, see NYT's Ross Douthat at Loyola "said that Catholics should not expect to find a political home that perfectly coincides with their religious beliefs but that there should be a willingness on the part of Catholics in both parties to explore new and innovative ways to apply the principles of Catholic social thought to the problems of the day – ways that are not merely abstractly philosophical but practical and rigorous from a policy standpoint." shame Douthat doesn't follow his own advice, jumping on the band-wagon to pillory Rand Paul's recent win in Kentucky by calling into question his PC bona-fides...

Carl E. Olson

Agreed, Jack. Such are the strange times we live in. One of the keys, it seems clear to me, is a disciplined approach to the vast amount of information that it "out there," one that doesn't try to appropriate everything, but is always rooted in fundamental principles, the "permanent things," and, of course, love for truth and adoration of the One Who is Truth.

Jeff Miller

I might have that many windows open if it wasn't for InstaPaper.

Sandra Miesel

Judging from that brief essay, I venture to say that Alain de Botton has almost no knowledge of medieval manuscripts--their appearance,nature, availability, ownership or cost. What does he mean by "wealthy" in 13th C England? Does he think that time and place is representative of the High Middle Ages? The literate lay minority did not "accept" restricted access to books to "engage" a limited set of ideas.

Although I'm gratified by positive response to my memoir, I could not and would not do a book-length version.

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