DOCSLIB.ORG

Part of My Conversion to Catholicism, Not

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Part of My Conversion to Catholicism, Not 5 Ordinary A (2.1.17) Matthew 5:13-16 Part of my conversion to Catholicism, not uncommonly, involved getting my head around the institution of the papacy—that ancient ministry marked by centuries of history, theology, and of course politics. Now, of course, I am a believer in it, believing in it as a matter of faith and providence. Now I believe it’s part of the faith as such, not just some accidental organizational feature. That is, my faith in the papacy is rather deep, transcendent of any particular pope or any particular issue. I believe it to be essential to the fullness of the Christian faith, which is why I’m a Roman Catholic, for example, and not say, Eastern Orthodox or Methodist. It’s why I couldn’t keep with Anglicanism and her famous renunciation, her protest that the “Bishop of Rome hath no jurisdiction in this Realm of England.”1 Now instrumental in all this, for me personally, was Pope Benedict XVI. Benedict, the theologian, played a significant role in my acceptance of the Catholic Church, not only as a papal organism but also prophetic. I liked the way he saw the Church, the way he viewed Christianity and Christians in the world today. It’s a surprising view, remarkable and radical, and I think right. Most people know nothing about it. “Perhaps the time has come to say farewell to the idea of traditionally Catholic cultures,” he said.2 Today, he suggested, the Church “will assume different forms.” “She will be less identified with the great societies,” he argued, “more a minority Church; she will live in small, vital circles of really convinced believers who live their faith.” Yet in doing so, he said, the Church will, “biblically speaking, became the salt of the earth again.”3 That is, the Church will be able to speak the truth again, more powerfully, less tied down by the cares and securities of the world. “[W]e are standing before a new kind of Christian era,” he said.4 All the old paradigms have been removed, all the old assumptions. His was a view of the Church quite radical, as I said, and one we still don’t really appreciate. Yet it fits with what other popes have said: John Paul II and his talk of the “New Evangelization;” Pope Francis and his talk of the Church stepping “outside herself” to the “outskirts of existence.”5 It fits with what Alasdair MacIntyre, the philosopher (particularly influential with me), said, that “[w]hat matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us.”6 It fits with what the great Jean Vanier saw when he said, “some see in the cracks of our civilization the seeds of a new community founded on the love of Jesus…A renaissance is coming…A new Church is indeed being born.”7 1 Article XXXVII, The Articles of Religion 2 Joseph Cardinal Ratzinger (Benedict XVI), Salt of the Earth, 16 3 Ibid., 222 4 Ibid., 269 5 Cf. George Weigel, Witness to Hope, 554; Pope Francis, The Church of Mercy, 99 6 Alasdair MacIntyre, After Virtue, 263 7 Jean Vanier, Community and Growth, 63 1 5 Ordinary A (2.1.17) Matthew 5:13-16 This is what excites me, what inspires me. It’s why I’m a parish priest and not some academic, or better (and more appealing) some recluse buried underground with his library, like the ancient playwright Euripides is said to have done. This is why I’m a Christian, still in this un-Christian world. Because of this vision of the Church as salt and light, as a mustard seed, as a kingdom both subversive and redemptive. And it’s what I think about every time I hear these words of Jesus from the Sermon on the Mount: his word to his disciples that they are “salt of the earth” and also “light” meant to “shine before others.”8 It is not an option: private or secret Christianity. “Flight into the invisible is a denial of the call,” the great Bonhoeffer said. “A community of Jesus which seeks to hide itself has ceased to follow him.”9 There is no clever or sophisticated way around it, no separation of public and private. If we’re to be Christians, we must stand up and be counted; both as individuals and as a community, we must be visibly and unashamedly Christian. We must look the part. Yes, we need people who walk the walk, but talking the talk is important too. But what does it mean to be visibly Christian? This is where we get into arguments. Some will think that being visibly Christian is a matter of reconquering the world in the name of some largely imagined, largely fictional Christian past, turning back the clock, so to speak—this, a sort of conservatism. Others think it’s about modernizing the faith, jettisoning antiquated theologies and moralities so that we may “evolve” along with the rest of the world—this, a sort of liberalism. And, of course, both are wrong. Both make the mistake of judging the gospel of Jesus Christ by the standards of the world rather than the other way around. The conservative view takes its conservative view of the world and bends the gospel to suit it; just as the liberal view takes its liberal view of the world and bends the gospel to suit it. If you don’t see this, maybe that’s part of the problem. But we need not get distracted here by these partisan quibbles; rather, to return to the question: what does it mean to be visibly Christian? This is a question not only important for you and me as individual Christians, but also for us as a parish, as a Catholic community. You and I, as we wrestle with being faithful in a confusing world in which it’s harder to be faithful (harder even to know how to be faithful); and we, as a parish community, having spent all this money and all this energy to build up this beautiful campus, we need to stop and pray and think about what it means to be Catholics here in this place today. What does it mean to be visibly Christian? It’s a fundamental and critical question, and one we shouldn’t think we needn’t ask. Now, for what it’s worth, this is what I think. What does it mean to be visibly Christian? What does a Christian community look like? It looks like this: a community of people from all walks of life, all different but all believers in Jesus. It looks like a community that prays together and worships together, celebrates and sorrows together. It looks like a community bound together by scriptures and sacraments and by the communion of the 8 Matthew 5:13,16 9 Dietrich Bonhoeffer, The Cost of Discipleship, 132 2 5 Ordinary A (2.1.17) Matthew 5:13-16 apostles. It looks like a community of one faith, but not always of one opinion; that is, it looks like a community willing to have healthy and charitable arguments about important things. It looks like a community that, at the beginning and end of the day, rests itself before the wisdom and mercy and love of the Lord, trusting that over time God will have his way no matter what, no matter our insight or no matter our foolishness. This is the Church of salt and light, the kingdom, the mustard seed. This, the Church of the Spirit of God, people loving and forgiving and serving each other under a gentle Pentecost day in and day out. Such is the Church. Such is this parish. Such is why I’m here. For this small, slow, and beautiful work of God. And it is beautiful, isn’t it? I think so. It’s beautiful that this is how God chose to save us, by simply calling us together to be friends. And so let’s be friends, all of us, so that we may be the salt and light Christ intends us to be. That’s our calling, our gift, our job. And again, I think that’s beautiful. Amen. ©2017 Fr. Joshua J. Whitfield 3 .
Load more

Recommended publications
  • Story and Vision: Exploring the Use of Stories for Growth in the Life of Faith.” AXIS: Journal of Lasallian Higher Education 8, No
    Valenzuela, Michael. “Story and Vision: Exploring the Use of Stories for Growth in the Life of Faith.” AXIS: Journal of Lasallian Higher Education 8, no. 2 (Institute for Lasallian Studies at Saint Mary’s University of Minnesota: 2017). © Michael Valenzuela, FSC, PhD. Readers of this article have the copyright owner’s permission to reproduce it for educational, not-for-profit purposes, if the author and publisher are acknowledged in the copy. Story and Vision: Exploring the Use of Stories for Growth in the Life of Faith Michael Valenzuela, FSC2 Chapter One Statement of the Problem The use of story in communicating religious understanding and tradition is as old as religion itself. Human beings have always resorted to the language of story (image, symbol, metaphor, narrative) to speak of their encounters with Mystery. Telling stories is so much a part of what we do as human beings that we often take it for granted. Thus, the turn to story in religious education is nothing new, rather, it stems from a growing recognition and appreciation of the centrality of narratives to growth in personal and communal faith. How can different forms of stories be used to facilitate the growth in the life of faith among Catholic elementary and high school students in the Philippines? This is the question this extended essay seeks to address. Scope and Limitations “Story” is one of those deceptively simple words that everyone seems to use and hardly anyone can adequately define. A helpful definition offered by the Christian ethicist Stanley Hauerwas describes story as “a narrative account that binds events and agents together in an intelligible pattern.”3 While strictly speaking, one can differentiate between story and narrative, for the purposes of this extended essay, I will treat these two terms as meaning essentially the same thing.
    [Show full text]
  • Appropriating the Principles of L'arche for the Transformation of Church Curricula Nathan Goldbloom Seattle Pacific Seminary
    Seattle aP cific nivU ersity Digital Commons @ SPU Theses and Dissertations January 1st, 2014 Appropriating the Principles of L'Arche for the Transformation of Church Curricula Nathan Goldbloom Seattle Pacific Seminary Follow this and additional works at: https://digitalcommons.spu.edu/etd Part of the Practical Theology Commons Recommended Citation Goldbloom, Nathan, "Appropriating the Principles of L'Arche for the Transformation of Church Curricula" (2014). Theses and Dissertations. 10. https://digitalcommons.spu.edu/etd/10 This Thesis is brought to you for free and open access by Digital Commons @ SPU. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Digital Commons @ SPU. APPROPRIATING THE PRINCIPLES OF L’ARCHE Appropriating the Principles of L’Arche for the Transformation of Church Curricula Nathan Goldbloom Seattle Pacific Seminary July 13, 2014 APPROPRIATING THE PRINCIPLES OF L'ARCHE I 2 Appropriating the Principles of L'Arche for the Transformation of Church Curricula By Nathan Goldbloom A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts (Christian Studies Seattle Pacific Seminary at Seattle Pacific University Seattle, WA 98119 2014 Approved by: ----u---~--=-----......::.......-=-+-~-·-~------'---- Richard B. Steele, PhD, Thesis Advisor, Seattle Pacific Seminary at Seattle Pacific University Program Authorized to Offer Degree: Seattle Pacific Seminary at Seattle Pacific University Authorized by: ~L 151.<qft,~ Douglas M. Strong, PhD, Dean School of Theology, Seattle Pacific University Date: /lw.J "J J 1 Jo I 't APPROPRIATING THE PRINCIPLES OF L’ARCHE | 3 Introduction L’Arche Internationale is a network of communities in which per- sons with cognitive disabilities live and work with non-disabled ‘assis- tants’.
    [Show full text]
  • Jean Vanier Was a Canadian Humanitarian and Social Visionary
    Jean Vanier was a Canadian humanitarian and social visionary. Founder of L’Arche and co-founder of Faith and Light, Vanier was a passionate advocate for persons with intellectual disabilities and a world where each person BACKGROUND is valued and belongs. EAN VANIER was born on September 10, 1928, in Geneva, JSwitzerland, the fourth of five children of Canadian parents, future Governor General Georges Vanier and Madame Pauline Vanier. Jean received a broad education in England, France, and Canada. At age 13, he informed his parents of his intention to leave Canada to join the Royal Navy in Great Britain. His father responded, “I don’t think it’s a good idea, but I trust you.” Jean said that his father’s trust in him touched him deeply and gave him confidence in his inner voice throughout his life. Vanier entered the Royal Navy at Dartmouth Naval College in 1942. From 1945 to 1950, he served on several warships, accompanying the British royal family in 1947 on their tour of South Africa aboard the HMS Vanguard. He transferred to the Royal Canadian Navy in 1949. During this period he began to pray during long stretches serving watch on the ship’s bridge and came to realize that his future would move beyond the life of a naval officer. He resigned his naval commission in 1950 and devoted “Jean Vanier’s inspirational himself to theological and philosophical studies, obtaining his work is for all humanity, doctorate in 1962 from the Institut Catholique in Paris with a including people with widely praised dissertation, “Happiness as Principle and End of intellectual disabilities.
    [Show full text]
  • Open New Homes in Greater Washington
    homematteSummerr 2013s building communities of faith and lifelong homes with people who have intellectual disabilities join our community Looking for an adventure in community living that will help you There is no fear in love. discover the depths of the human But perfect love drives spirit? L’Arche accepts applications out fear. —1 John 4:18 on a rolling basis for assistants for the Washington, D.C., and Arlington, Virginia, homes. Find out more and watch our video about being an Finding Calm assistant at www.larche-gwdc.org. in Love contact us L’Arche Office by james schreiner Mari Andrew Housemates James Schreiner and Hazel Pulliam explore Lourdes, France, 202.232.4539 together. Photo by Michele Bowe [email protected] On Tuesday mornings, members of L’Arche in Arlington meet in the role of assistant, but other fears persisted. As our Recruitment for what we call “faith and sharing”—an occasion to de- Arlington households continued to meet for Tuesday faith Caitlin Smith scribe how we are growing in our community and the joys and sharing, I confided additional struggles with worry and 202.580.5638 and challenges of previous weeks. As we share in a spirit of self-acceptance and often felt a miraculous sense of peace [email protected] trust, we experience vulnerability together. soon after our meetings. Community Life When our community first welcomed me in July 2011, I faced In addition to challenges, I also had joyful moments in Bob Jacobs (D.C. homes) much fear. Transitions have always been difficult for me, and community life.
    [Show full text]
  • “Community As a Window of Hope” the Story of an Emerging L'arche
    “Community as a Window of Hope” The Story of an Emerging L’Arche Community by Cassidy Klein Submitted in partial fulfillment of the requirements for graduation as an Honors Scholar at Point Loma Nazarene University, San Diego, California, May 7, 2020. Approved by _______Rebecca Laird________ _____Dean Nelson______________________ [Committee Member Name] _____Maria Nagy_______________________ [Committee Member Name] Date___________27 April 2020___________ 1 I. L’Arche and the Need for Community In the state of California, after adults with developmental disabilities turn 22, they “age out” of the school system. That’s when they lose the resources and programs provided by schools and the federal government through IDEA (Individuals with Disabilities Education Act) which ensures that each child with disabilities receives necessary support. Their caretakers, who are often the parents or single parent of an adult with intellectual disabilities, are left to care for their adult family member with disabilities themselves and often struggle to find appropriate adult care programs or homes. “Here in San Diego county about 500 students a year ‘age out’ of the system, age out of educational services,” said Dr. Rebecca Laird, who is the president of the launch team for Friend Ship San Diego. “They’ve mostly been students who have been going to school, and by the time they’re about 22, there are no more services available.” About two years ago, six moms of adults with developmental disabilities began meeting to discuss starting a L’Arche community in San Diego to address this concern. L’Arche (French for ‘ark’ and rhymes with marsh) is a worldwide federation of communities founded in the 1960s where people with and without intellectual disabilities live and work together as peers.
    [Show full text]
  • A Reading List of Books Related to the Catholic Faith
    A Reading List of Books Related to the Catholic Faith Recommended by Members of the Order of Malta for each other’s consideration Order of Malta: H.J.A. Sire: The Knights of Malta More of a textbook for someone who is interested in an in-depth study Desmond Seward: The Monks of War A general history of the chivalric orders Ernle Bradford: The Knights of the Order Provides an easy reading history of the Hospitallers of St John Membership in the Order of Malta, Regulations and Commentary Journals of Spirituality Available on the Order’s website and the Federal Association website Our Catholic Faith: Jim Burnham and Frank Chacon: Beginning Apologetics William Jurgens: The Faith of the Early Fathers (3 volume set) Karl Keating: What Catholics Really Believe A short Q-and-A by a masterful apologist Ronald Knox: The Belief of Catholics H. W. Crocker III: Triumph – The Triumph and the Glory of the Catholic Church Provides an elegant explanation of the Catholic faith Karl Keating: Catholicism and Fundamentalism provides a clear and powerful defense of Catholicism in light of fundamentalism and misconceptions of the Catholic belief. Peter Kreeft: Catholic Christianity – A Complete Collection of Catholic Belief Based on the Catechism of the Catholic Church Scott Hahn: Rome Sweet Home: Our Journey to Catholicism The truth of the faith explained through a story of conversion Dana Paul Robinson: A Parent’s Catechism: Passing on the Catholic Faith thoughtful, hopeful eloquent examination of the basics of the Catholic faith G. K. Chesterton: Orthodoxy Chesterton’s classic defense of the Christian faith G.
    [Show full text]
  • Being Formed in the Time of Jesus Christ: Towards a Renewal of Footwashing in a High-Speed Age
    Being Formed in the Time of Jesus Christ: Towards a Renewal of Footwashing in a High-Speed Age Jason Reimer Greig Introduction Recent decades have seen a plethora of writing on the late modern experience of time, particularly its accelerated character.1 Whether academic or popular, many of these works speak of the contemporary age as one in which people experience a “time-squeeze,” or feel as if they live their life on a “hamster wheel” of speed, or find the western pace of life to be a “race against the clock.” While some describe the accelerated late modern “times” as liberating, others regard this sped-up temporality as pathological and demoralizing. In this essay I consider the nature of time in a Christian, liturgical framework, and how this time differs from the time of accelerated contemporary societies. In this study, human bodies will play a central part. While I discuss bodies labelled as “disabled,” I do so mainly to highlight some pathological elements of contemporary temporality, not to categorize these bodies as “special.” Worship and liturgy also play a central role in the discussion. I argue that the sacramental practice of footwashing exemplifies a contrasting, more authentically Christian time to that of high-speed society, one that does not erase, deny, or forget the body in an accelerated age of virtuality and disembodied relationships. While footwashing has held an important place in some streams of Anabaptist and Mennonite ecclesial life, scholars see a 1 For a sample, see Stephen Bertman, Hyperculture: The Human Cost of Speed (Westport, CT: Praeger, 1998); John Tomlinson, The Culture of Speed: The Coming of Immediacy (Los Angeles: SAGE, 2007); Hartmut Rosa and William E Scheuerman, eds., High-Speed Society: Social Acceleration, Power, and Modernity (University Park, PA: Pennsylvania State Univ.
    [Show full text]
  • Concordia Seminary Library, St. Louis Page 1 New Book List As of 4/19/2011 B-BJ [PHILOSOPHY, PSYCHOLOGY, ETHICS]
    Concordia Seminary Library, St. Louis Page 1 New Book List as of 4/19/2011 B-BJ [PHILOSOPHY, PSYCHOLOGY, ETHICS] Panigrahy, P. K. The theory of zero-existence : Mãyã, the power divine. New Delhi : Sarup & Sons, 2002. (cosl B132.M3 P35 2002) The Cambridge companion to Philo. Cambridge ; New York : Cambridge University Press, 2009. (cosl B689.Z7 C36 2009) Heyder, Regina, 1966-. Auctoritas scripturae : Schriftauslegung und Theologieverständnis Peter Abaelards unter besonderer Berücksichtigung der "Expositio in Hexaemeron". Münster : Aschendorff, c2010. (cosl B720 .B4 n.F. v.74) Manegold, von Lautenbach, ca. 1030-ca. 1112. Liber contra Wolfelmum. Paris ; Dudley, Mass. : Peeters, 2002. (cosl B734 .M3513 2002) Scepticism from the Renaissance to the Enlightenment. Wiesbaden : In Kommission bei O. Harrassowitz, 1987. (cosl B779 .S3 1987) Erasmus of Rotterdam Society yearbook. Oxon Hill, Md. : The Society, c1981- (cosl B785.E64 A13) Die deutschen Humanisten : Dokumente zur Überlieferung der antiken und mittelalterlichen Literatur in der frühen Neuzeit. Turnhout : Brepols, 2005- (cosl B821 .D493) Humanismus und Reformation : Martin Luther und Erasmus von Rotterdam in den Konflikten ihrer Zeit. Munchen : Verlag Schnell & Steiner, 1985. (cosl B821 .H87 1985) McDowell, John Henry. Perception as a capacity for knowledge. Milwaukee, Wis. : Marquette University Press, 2011. (cosl B828.45 .M43 2011) Scruton, Roger. The uses of pessimism and the danger of false hope. Oxford ; New York : Oxford University Press, 2010. (cosl B1649.S2473 U83 2010) Heidegger, Martin, 1889-1976. Seminare Hegel-Schelling. Frankfurt am Main : Vittorio Klostermann, c2011. (cosl B3279 .H45 1976 v.86) Why Kierkegaard matters : a festschrift in honor of Robert L. Perkins. Macon, Ga. : Mercer University Press, 2010.
    [Show full text]
  • OUR FAMILY NEWS for Oblates of St
    OUR FAMILY NEWS For Oblates of St. Bede Abbey, Peru, Illinois Summer, 2019 A Community of Love Over the last eighteen months I have become a backyard birdwatcher. Inspired by friends who have wonderful stories and pictures of the birds that visit their many feeders, last spring I hung what is both a regular and a hummingbird feeder from the eave that overlooks my patio. It is clearly visible from my kitchen table, so I prepared to observe the parade of visitors as I drank my morning coffee. At first, the only ones who knew there was a new eating spot in town were sparrows and cowbirds, neither a particularly flashy breed. Nevertheless, I persisted, adding a second feeder and being more intentional about keeping them stocked. Eventually, the word got out to other species, especially during the extreme cold of last winter. As I filled the feeders and scattered large handfuls of seed on top of the snow, I began noticing an increasing variety of diners. Four pairs of cardinals became regular visitors, as did a pair of red- bellied woodpeckers and some juncos. With the spring came finches, doves, and a warbler who stays only long enough to grab a snack. The “regulars” form a kind of community. The sparrows come early in the morning, but the cardinals prefer the afternoon, and the doves the early evening. Oh, yes, they squabble and, quite literally, “get into a flap” about who can perch where, but in the main they all seem to have their needs met. As I watched “my birds” this spring, I was reading some of the works of the late Jean Vanier who died in May of this year.
    [Show full text]
  • Ecumenical Trends Vol 48 No 1 N Graymoor Ecumenical & Interreligious Institute N January 2019 a Ministry of the Franciscan Friars of the Atonement
    ECUMENICAL TRENDS Vol 48 No 1 n Graymoor Ecumenical & Interreligious Institute n January 2019 A Ministry of the Franciscan Friars of the Atonement Week of Prayer for Christian Unity 2019 Reflections on an Ecumenical Spirituality By Gerard A.J. Granado y dear friends in Christ, this evening I would like This statement is in stark, sobering contrast to another to share with you some thoughts on a theme, a statement which Jean Vanier makes as a comment on the Mvirtue, a practice which I consider to be critical to Prologue to the Gospel of John. The relevant statement is the ecumenical endeavor. In fact, as I see it, in a very real to be found in the first chapter of his book entitled Drawn sense it lies at the heart of Ecumenism. In so doing, I’ll be into the Mystery of Jesus through the Gospel of John. There building upon the very last verse of the second reading that Vanier says: “In the beginning, before all things communion we heard earlier (Romans 12:1-13). was: communion between God and the ‘Logos’ – the ‘Word.’ Before embarking on that reflection, though, I would At one moment in time the ‘Logos’ became flesh and entered like us to venture a little further afield and then wind our history. He came to lead us all into this communion, which way back to our theme of the evening. (For those of you is the very life of God.” [my emphasis]. Vanier then goes on who are physics-minded, we would be making a centripetal to describe the Prologue of John’s gospel as: “an extraordi- movement of sorts!) In going this route, I am trying not to nary ...mystical vision of the healing of humanity which,” be guilty of something that I often lament, i.e.
    [Show full text]
  • Jean Vanier Biography
    Jean Vanier A Canadian Who Inspires the World Acclaimed as “a Canadian who inspires the world” (Maclean's Magazine) and a “nation builder” (The Globe and Mail), Jean Vanier is the founder of the international movement of L'Arche communities, where people who have developmental disabilities and the friends who assist them create homes and share life together. Born in 1928 in Geneva Switzerland, where his father was serving as a Canadian diplomat, he is the son of Governor-General Georges Vanier and Pauline Vanier. He was educated in England and Canada and grew up speaking both French and English. At just 13, during the most difficult period of World War II, he persuaded his father to permit him to enter England's Royal Naval Academy. He served in the British Navy and then the Royal Canadian Navy. In 1950, looking for deeper meaning in his life, he resigned his commission in the navy and began a period of spiritual search. During this time he worked on a doctorate in philosophy, which he received from the Institut Catholique in Paris. After teaching at St. Michael's College, University of Toronto, he returned to France. Distressed by the plight of people with developmental disabilities, in 1964 he welcomed two men from an institution to live with him in a little home he called “L'Arche,” after Noah's ark in the French village of Trosly Breuil. L'Arche grew quickly as this new way of sharing life together in community with people who would otherwise be shut away in institutions attracted many young people.
    [Show full text]
  • Juillet 2012 Nouveautés – New Arrivals July 2012
    Juillet 2012 Nouveautés – New Arrivals July 2012 ISBN: 9780521837491 (hbk.) ISBN: 9780521145916 (pbk.) ISBN: 0521145910 (pbk.) Personal Author: Isidore, of Seville, Saint, d. 636. Title: The Etymologies of Isidore of Seville / Stephen A. Barney ... [et al.] ; with the collaboration of Muriel Hall. Publication info: Cambridge ; New York : Cambridge University Press, 2010. Physical description: xii, 476 p. ; 24 cm. Bibliography note: Includes bibliographical references and index. Language: Translated from the Latin. AE 2 I833I75 2010 ISBN: 9782130580560 (br) ISBN: 2130580564 (br) Title: Voyages inédits dans la pensée contemporaine / sous la direction de Yves Charles Zarka ; coordination Isabelle Eon et Cristina Ion. Publication info: Paris : Presses Universitaires de France, 2010. Physical description: 497 p. ; 24 cm. Series: (Cités : philosophie, politique, histoire ; Hors Série) Bibliography note: Comprend des références bibliographiques. B 2 C581 2010 ISBN: 9781889680866 ISBN: 1889680869 Title: Philosophy and language / edited by R. Edward Houser, Thomas Osborne. Publication info: Houston, TX : Issued by the National Office of the American Catholic Philosophical Association, University of Saint Thomas ; Charlottesville, VA : Published by the Philosophy Documentation Center, c2011. Physical description: 312 p. ; 23 cm. Series Title: (Proceedings of the American Catholic Philosophical Association ; v. 84) General Note: Annual supplement to the American Catholic philosophical quarterly. Bibliography note: Includes bibliographical references. Contents: Al-Fârâbî: an Arabic account of the origin of language and of philosophical vocabulary / Thérèse-Anne Druart -- Presentation of the Aquinas Medal / Mark C. Murphy -- Aquinas Medalist's Address. On being a theistic philosopher in a secularized culture / Alasdair MacIntyre -- Towards an explanation of language / Daniel O. Dahlstrom -- Language and philosophy in the Essays of Montaigne / Ann Hartle -- William of Ockham and St.
    [Show full text]