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to oppose american involvement in world war i in 1917 and the hob was gravely mistaken in calling as a result for his resignation if you seek the causes of wwi you will likely dig up a standard list fairly near the surface a system of alliances competition among imperialist powers for a greater slice of the economic pie et cetera but the catastrophic bloodletting the unprecedented violence the sheer magnitude of death and injury were grotesquely out of proportion to the causes wwi is a paradigm case of wasted life young men charging into machine gun fire for nothing human wreckage alas in 1918 he was alone in being pressured to resign for his anti war stand between now and then we do not seem to have learned very much about war the current iraq war or whatever that obscenity is now that mirabile dictu combat operations or is that combat operations have ceased is another case of a war fought for nothing a war whose evil is grotesquely out of proportion to its justification i have heard it said that around the time of the first iraq war soon after the fall of the eastern bloc quite apart from the accidental doctrine of the preemptive strike that featured later under bush ii the rubicon had been crossed we would live under an international political and economic order based on a magnitude of death and destruction that can only come from war as far as i can tell opposition from churches from christendom as a whole has had no effect on that order or just about as much effect as the witness of bishop jones perhaps it might have had an effect one may imagine some anti war movement of a size and intensity commanding political power sufficient to have prevented the war or forced a withdrawal i am not so sure though i am not sure the anti war movement had much an effect on the conduct of the vietnam war especially after kent state moreover actual christianity as a whole has been disproportionately quiet on the iraq wars and the afganistan war it s hard to picture such a fractured self obsessed body rousing itself to anything so immediately significant and controversial do we have anything cogent to say about war why would a serious person whose time is scarce pay any attention to anything any christian church has to say about the iraq wars or any war for that matter i am tempted to fall back on a papal this or an ncc that but come on that stuff hits with a thud as well it should people take churchbabble about as seriously as rowan williams takes his piece on the body s grace it seems a case could be made for a rather sad a priori most any given church will either be firmly on the side of those profitting from the carnage as the episcopal church was in the time of paul jones or it will be near to the last to arrive at skepticism or disapproval if it is or once it has become common sense as an aside i wonder how far such an a priori could be applied suitably modified to other hot issues such wonder is not idle inasmuch as people inferring unreliablity from that a priori may well feel justified in extending skepticism to the gospel or to whatever the churches seem to be saying these days about jesus and who can blame them you should know the smell of bullshit is going to travel it is difficult to prise a simple lesson from the witness of bishop jones except to say that in spite of the hob s error then and the torpor of the churches now his witness was right and good in spite of his being alone and such a witness would be right and good today as well whatever would befall the churches posted by the anglican scotist 10 10 pm 1 comments wednesday july 07 2010 natural law in aquinas st i ii part 1 i have promised something here in defense of natural law in hope that it can be used as a basis for arguing in favor of say blessing same sex unions since natural law theory has been used in the past indeed seems typically to have been used in the past to defend conservative moral positions in the christian community one might well wonder whether my hope is simply misplaced what can i say the proof is in the pudding if i can produce a defensible version of natural law theory that does the work i hope it can do while resisting the use conservatives might wish to make of it i think my work will be done we might approach the topic of natural law in aquinas with what he calls the eternal law taking a christian starting point for granted there is nothing to obstruct starting with god the eternal law is the plan of governance of the world existing in god as the ruler of the universe q91 a1 resp basically the decree from eternity that god has ordained in his providential care for his creation given god s providence his reason will rule over creation but a law just is a dictate of practical reason by a ruler who governs a perfect community ibid thus there exists aquinas claims a law governing creation an eternal law as god s plan is conceived timelessly from eternity a neat little argument but coming from above it might seem just a bit too neat even a bit presumptuous supposing god creates who am i who are you to say that god must have a law decreed from eternity that constitutes his providential design can we be sure there is no other way i think aquinas would say that given god s activity as creator god will have some intention about what to create and that this intention what god intends to create will constitute the decree of eternal law one could still resist the argument of course by rejecting aquinas perfect being theology denying in effect that god is an eternal creator indeed i suspect such a rejection would gather much favor among contemporary christians across the political spectrum one intent on defending natural law theory may find it necessary as a practical matter to find some other starting point while eliminating if at all possible controversial talk of an eternal law i will save the development of such a defense for another occasion for now i am more interested in the uneasiness one might have with aquinas argument from worries about evil given the manifold atrocities say of just the last century of hiroshima of the holocaust of numerous other genocides of the advent of totalitarian regimes and the rise of the threat of mutually assured destruction one might ask whether there is any evidence supporting divine providence supporting the existence of an eternal law aquinas approach here proceeding from above might be seen as intensifying doubt about the reality of the eternal law he seems to miss the problem but consider what aquinas says the end of god s governance is god himself and his law is indistinguishable from himself and so the eternal law is not ordained to another end q91 a1 ad3 part of what this means i think is that the eternal law is not decreed to attain some other end like maximal moral goodness or maximal aesthetic beauty or say maximal justice there is no standard independent of god like the platonic form of the good against which his decree is measured that is creation as a whole has no moral quality on account of its meeting a standard independent of god because i think aquinas would say there is no such standard more its having such a quality is not possible since such an independent standard is not possible thus it is not as if a world like ours brimming with atrocity lacks some moral quality that it should have had or even could have had logically speaking creation and even god s providential care is consistent with a great deal of evil in the world granted there is not much comfort in such a logical nicety one may well wonder why god s providential design tolerates and even in some sense calls for the contingent acts of atrocious evil which in fact obtain quite apart from any question about the moral quality of creation as a whole in my opinion the worry over evil is a pressing one and until something can be said to shed light on it my treatment of eternal law may well have the feel of fiction to it posted by the anglican scotist 2 33 am 2 comments monday june 14 2010 baptism been busy we recently baptized a second daughter in daytona sophia this picture captures the scene just a few minutes before the procession back to the baptismal font near the old entrance to the church building on the left is my older daughter adjusting her younger sister s baptismal gown we re up near the front of the nave missing a bit of the sermon they are in fact both dressed up for baptism my older daughter having some sense of the rite as a re affirmation my wife susan is to my right and a young friend of my older daughter looks on rather intently curious this whole deal is not a part of her liturgy where she goes to worship further down in the pew a young fellow whose mother not visible in this pic worships at another episcopal parish sits with a friend of his who is turning around to say something in hushed tones to his mother seated behind him interestingly entirely of their own accord some members of our party refrained from participating in communion even some who were baptized one of these was my oldest daughter not yet confirmed but another old enough and perfectly knowledgeable was as best i can tell carrying out a kind of conscientious objection a couple points here 1 two children is alot of fascinating work and we wish we had gotten started earlier in our twenties when three or so would have who knows seemed more reasonable the thirties are fine mind you but we are on the verge of slow down junior and we would have happily brushed aside much of what we considered precious in grad school if we knew then what we know now word to the wise 2 communion can be really quite significant for a wide variety of people with different practices of faith to the point where they feel compelled to take private and earnestly heartfelt stands on the practice without discussing or debating them i wonder how common that kind of reticence is i would love to have a clearer sense for how the experience of the baptismal liturgy proper up at the font impacted their decisions on communion if the experience had a significant impact i think it most definitely did but it is difficult to say just what posted by the anglican scotist 2 09 am contributors malebranchiste the anglican scotist links j s bach shostakovich gregorian chant penderecki ligeti mozart some basics episcopal bcp the lectionary page nrsv online project canterbury church fathers i church fathers ii corpus thomisticum the summa in english anglican liturgy latin mass st francis of assisi anglican links home episcopal church anglican communion the archbishop of canterbury lambeth 1998 the lambeth process anglican theological education church of england the church of ireland the church in wales the church in new zealand anglican church of canada scottish episcopal church anglican church of australia the episcopal church in brazil anglicans online episcopal province iv tec on studying your congregation the diocese of central florida st 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