This room is for discussion concerning issues related to what is commonly described as the "Traditional Catholic" movement in the Roman Rite and any issues related to the practices of Eastern Rite Catholicism.
Saint Athanasius is counted as one of the four Great Doctors of the Church.
Learn More:Saint Athanasius
Brothers and sisters I just wanted to share these thoughts with you, largely taken from Father this afternoon at Mass. So often you and I tend to meet people in the secular world who often tell us we should be more open minded and that actually holding to our own beliefs somehow makes us inferior to them (close-minded). Holding to a set of values naturally means we have to reject others. The truth is that regardless of the state in life we're in, we all practice selective hearing. If we didn't we would go insane and we wouldn't be able to function.
In fact when we hear people ask us to be open minded, what it actually does is close our minds to objective truth. "Keep an open mind" is used as a battle cry for moral relativists, because in the end, what they wish you to do is to recognize any position to have equal value. But the moment you ask if his position of equivilency should be considered true, they cannot answer. To do so would no longer make him a moral relativist.
So the moment anybody asks you to be more open minded about (for example) not attending mass every Sunday, you may want to ask them to be more open minded to what the Church actually teaches, like you know, going to Mass every Sunday to give respect and honor to our Lord, and receive him in the most blessed sacrament, and besides, it helps fulfill the third commandment.
Any similar situations?
If we look at the Church in the role of a parent, we may come to understand it better. What happens during childhood when a youngster is in his/her formative years? Don't parents impose restrictions and rules concerning their children's behavior? Is this cruel? Mean? Close-minded? Or....is it because parents truly care about their children's lives and want them to be safe for one thing, and grow up to be responsible adults in society.
On Relevant Radio yesterday, a person spoke about sexual behavior, or rather misbehavior. She pointed out, as an example of consequences of our misdeeds, that before the so-called "sexual revolution" there were only 5 sexually related diseases. With our so-called "liberation" there are now over 30 -- many of which are incurable and will last a lifetime. Do we really want to brag about having an open mind? Just exactly what gets dumped into this open mind's space? "Garbage in; garbage out."
We will always have rules if we are to survive. The Church's rules pertain to spiritual survival -- the ultimate goal. The Church is a loving "parent" trying to ensure that Her children are saved, and that they follow the Good Lord's Commandments during their lifetime.
Isn't it a good feeling to know you have Someone looking after you?
The cardinal virtues are wisdom, courage, moderation, and justice. They are so called because they are traditionally regarded as the “hinge” (cardo) on which the rest of morality turns. We find them discussed in Plato’s Republicand given a more given systematic exposition in Aquinas’s Summa Theologiae.
When reason is in charge and the spirited part of the soul -- the part driven by a sense of honor and shame -- is doing reason’s bidding in keeping down the desiring part of the soul, allowing its appetites to be indulged only when reason dictates, the soul is just. And when the philosopher-kings -- those motivated by a rational, disinterested pursuit of the good of the city -- are in charge of the city, the soldiers following their lead in governing the city, and the productive class focusing their attention on that to which they are best suited (farming, building, craftsmanship, and the like), the city is just. Injustice is a deviation from this order -- the spirited part or the desiring part dominating the soul, or the soldiers or productive class dominating the government of the city.Plato’s famous analysis of the four main types of unjust regime develops this theme. A timocracy or honor-oriented society puts the military virtues ahead of reason. This is disordered, but still the least bad form of unjust city in Plato’s view, since at least it is an objective and non-appetitive standard -- the will to pursue what is honorable and avoid what is shameful -- that is idealized. An oligarchy or money-oriented society is worse, because it is driven by the appetitive part of the soul, but it is still not the worstkind of regime, since the pursuer of wealth must at least puts chains on his appetites to some extent, respecting bourgeois values like thrift and long-term thinking. Democracy, as Plato understands it, is worse still, since it effectively puts the lowest appetites in charge. Like the never-satisfied and competing impulses toward food, sex, and drink that dominate a degenerate individual soul, a democratic society is dominated by the same impulses, and its social life and politics are chaotic, characterized by passing fads and resistant to the idea that there might be any permanent and objective standard against which the fads and impulses might be judged. Tyranny, the worst kind of regime, is essentially what results when a particular democratic soul, driven by especially strong appetites, imposes its will on the rest. This analysis and its relevance to modern politics and culture deserve a write-up of their own, but for the moment let’s consider the fate of the cardinal virtues in a modern democratic society. The words “wisdom,” “courage,” “moderation,”and “justice” are certainly not absent in such societies. To some extent the content of the traditional virtues is even respected -- democratic citizens will approve of the courage they read about in military history or see portrayed in movies like Saving Private Ryan, will commend moderation where overindulgence might affect bodily health, and so forth. But much more prominent than the cardinal virtues -- and to a large extent coloring the conception democratic man has of the content of the cardinal virtues -- are certain other character traits, such as open-mindedness,empathy, tolerance, and fairness. The list will be familiar, since the language of these “virtues” permeates contemporary pop culture and politics, and it can be said to constitute a kind of counterpoint to the traditional cardinal virtues. And in each case the counter-virtue entails a turn of just the sort one might expect given Plato’s analysis of democracy -- from the objective to the subjective, from a focus on the way things actually are to a focus on the way one believes or desires them to be. Hence wisdom, as a Plato or Aquinas conceives of it, is outward-oriented, involving a grasp of objective truth in the speculative and practical spheres. Open-mindedness, by contrast, is oriented inwardly, toward the subjective, concerned not with objective reality itself so much as with a willingness to consider alternative views about objective reality. ...