Father Brown was just figuring out how the talk would go:
Susan received him with a glass of wine. He sighed for relief. She was not a Puritan or an Albigensian. He had wanted to start about the talking animals, but he let that wait.
"Do you think God wants you to tell everybody about this?"
"No, but neither to lie about it to hide it. That is the difficult part. I get into trouble for this."
"Can I ask a few more specific question?"
"Of course."
"Did you ever see one beast that was not talking turn into a talking one?"
"No, except Aslan said it was when the mice bit through the ropes they became talking mice."
"Did you see them start to talk back then?"
"No, I was told it a year later of our time, when we came back to Prince Caspian's rescue."
"Hmmm ... ok ..."
He went off to the window and asked if he could smoke a cigar.
"Oh, I do not mind at all."
"Some do."
"Some have asthma and some are Puritan. Neither is the case with me."
Father Brown enjoyed his cigar while thinking of the next question.
"Do you pray for people in Narnia?" he resumed while putting down the last embers of the cigar.
"I prayed for Rilian's delivery from enchantment, hypnosis, and captivity, and from being treated like a fool when he was not."
"And when Jack Lewis - as I suppose the friends call Clive Staples - wrote The Silver Chair from the papers your friends Scrubb and Pole had left with Professor Kirke, did he know this?"
"No, we were not that close. Nor are we now."
"Do you feel responsible for Narnia?"
"I am the only surviving Queen of the land, am I not?"
"And ruling as a Queen here?"
"Of course not! I was just trying to defend an innocent person!"
"Indeed, you are back after some trouble that took you abroad."
He fell silent. The he resumed again:
"If this was from God, and if he gave you no message to spread to others - at least not personally - what did it do to you?"
"Heard of St Lucia da Narni, Father?"
He nodded.
"Or of Sister Lucy in Fatima?"
"Yes."
"I admired them. They risked so much, they suffered so much. I could never do that, but if I had not seen my sister try to do something similar, I would not have known what it is to love God"
He waited.
"And it was Lucy's essays that led me to fight for righteousness, to save innocent persons from school tyranny and from abortion, and which led me to the Catholic Church."
When she opened the door, he knew this was not what was going to be said.
Her guilty, hopeless, probably often responsibility ridden face gave him all the information he needed:
"What have you done to your sister?"
"I betrayed her, because I tried to be her keeper."
And he heard her confession, and she could know that her heart was henceforth pure of that treason. And she could receive her Lord and her God in her mouth, as previously she had thrown her arms around him in Narnia.
Thursday, February 16, 2012
Monday, February 6, 2012
Nobby
One of the better things with being one kind of worldly person - as Susan had been for the years between restoring Caspian X and the railway accident - is that you get good at doing pleasant things, for other people as well as for yourself.
The loneliness did not stop her from cooking well. The evening she had made a beef stew with carrots, she had also had ground horseradish to go with it. And she had saved half the Lavazza of coffee for the morning.
Which came much earlier than she had reckoned with. The doorbell rang, it was dark, and a few voices were discussing with some heat outside.
"She's not awake, guv'nor!" it was a voice she knew - yes, the milkman. "Either you leave, or I'll have to call the cops"
"Just another try, it's just this morning and she might be in a good mood about it."
"She yes, me no. If it is not funny with a man in a sleepingbag lying outside a young lady's rooms ..."
"How was I to know ..." the voice was a bit plaintive, but not unkind.
"And how do I know you did not know, for all I know ..."
Here Susan shouted out: "Oh stop it!"
She ran out of bed, to the window, and while both men were looking up - the milkman as blonde and tall as usual, the other one swarty, like some of the pikeys, she added:
"If you will wait till I am dressed, I will make you some coffee. You can have the jug through the window."
"Sure about it, Miss Pevensie?" said the milkman.
"As sure as I am sure I am alive. I will not ruin this chance to be kind to a poor man."
"Well, if you want me to call the police, it's now. I have my round to do."
"Do go on, I'll manage." Then she turned to the pikey, young as well:
"You want coffee or tea this morning?"
"Oh either will do. I like coffee." - The milkman wa watching him, but started walking away, as he saw he was a rather peaceful fellow, once he talked to the ladies.
"Can you take some warmed up from yesterday?"
"Might do."
"Hand me the milk bottle then, it's the only decent way of warming coffee to add hot milk to it."
"Ah, now you are talking." And the milk bottle went up to her, as she had taken on the sleeping gown.
A less than one minute later - she had a gas stove - the steams of hot milk and coffee reached his nostrils, so he scrambled up from the sleeping bag a second time.
"Here you are. Sorry I have only biscuits to go with it - unless you would like some of yesterday's food."
"Not saying no to that."
She went in again, reached him horseradish to grind, and a few minutes later came out dressed in sweaters and a woollen dress with two plates of beef stew, one in each hand, and the forks in the right hand. Lots of potatoes and carrots to go with the boiled beef. He took the one she held in the left hand, then she sat down.
"Ah, that is a relief, it is." He handed her the plate with the grater and the horseradish. She had a spoon among the two forks, and she divided the horseradish on the two plates.
"What is your name? I am Susan and the milkman already told you it is Pevensie."
"Nobby."
"Wait, I had a friend - George told me about a Nobby."
"Wait, the George you talk about - is it a girl?"
"You are Nobby! Come in, let us talk!"
The loneliness did not stop her from cooking well. The evening she had made a beef stew with carrots, she had also had ground horseradish to go with it. And she had saved half the Lavazza of coffee for the morning.
Which came much earlier than she had reckoned with. The doorbell rang, it was dark, and a few voices were discussing with some heat outside.
"She's not awake, guv'nor!" it was a voice she knew - yes, the milkman. "Either you leave, or I'll have to call the cops"
"Just another try, it's just this morning and she might be in a good mood about it."
"She yes, me no. If it is not funny with a man in a sleepingbag lying outside a young lady's rooms ..."
"How was I to know ..." the voice was a bit plaintive, but not unkind.
"And how do I know you did not know, for all I know ..."
Here Susan shouted out: "Oh stop it!"
She ran out of bed, to the window, and while both men were looking up - the milkman as blonde and tall as usual, the other one swarty, like some of the pikeys, she added:
"If you will wait till I am dressed, I will make you some coffee. You can have the jug through the window."
"Sure about it, Miss Pevensie?" said the milkman.
"As sure as I am sure I am alive. I will not ruin this chance to be kind to a poor man."
"Well, if you want me to call the police, it's now. I have my round to do."
"Do go on, I'll manage." Then she turned to the pikey, young as well:
"You want coffee or tea this morning?"
"Oh either will do. I like coffee." - The milkman wa watching him, but started walking away, as he saw he was a rather peaceful fellow, once he talked to the ladies.
"Can you take some warmed up from yesterday?"
"Might do."
"Hand me the milk bottle then, it's the only decent way of warming coffee to add hot milk to it."
"Ah, now you are talking." And the milk bottle went up to her, as she had taken on the sleeping gown.
A less than one minute later - she had a gas stove - the steams of hot milk and coffee reached his nostrils, so he scrambled up from the sleeping bag a second time.
"Here you are. Sorry I have only biscuits to go with it - unless you would like some of yesterday's food."
"Not saying no to that."
She went in again, reached him horseradish to grind, and a few minutes later came out dressed in sweaters and a woollen dress with two plates of beef stew, one in each hand, and the forks in the right hand. Lots of potatoes and carrots to go with the boiled beef. He took the one she held in the left hand, then she sat down.
"Ah, that is a relief, it is." He handed her the plate with the grater and the horseradish. She had a spoon among the two forks, and she divided the horseradish on the two plates.
"What is your name? I am Susan and the milkman already told you it is Pevensie."
"Nobby."
"Wait, I had a friend - George told me about a Nobby."
"Wait, the George you talk about - is it a girl?"
"You are Nobby! Come in, let us talk!"
Saturday, January 28, 2012
Capitulum XI
Errores de mundo et mundi eternitatem
- 1 (4). Quod nichil est eternum a parte finis, quod non sit eternum a parte principii.
- 2 (6). Quod redeuntibus corporibus celestibus omnibus in idem punctum, quod fit in xxx sex milibus annorum, redibunt idem effectus qui sunt modo.
- 3 (9). Quod non fuit primus homo, nec erit ultimus, immo semper fuit et semper erit generatio hominis ex homine.
- 4 (10). Quod generatio hominis est circularis, eo quod forma hominis redit pluries super eandem partem materie.
- 5 (12). Quod quia socrates factus est non receptibilis eternitatis, si debet esse eternus, necesse est ut transmutetur natura et specie.
- 6 (87). Quod mundus est eternus quantum ad omnes species in eo contentas ; et quod tempus est eternum, et motus, et materia, agens et suscipiens ; et quia est a potentia dei infinita, et impossibile est innouationem esse in effectu sine innouatione in causa.
- 7 (88). Quod nichil esset nouum, nisi celum esset uariatum respectu materie generabilium.
- 8 (89). Quod impossibile est soluere rationes philosophi de ternitate mundi, nisi dicamus quod uoluntas primi implicat incompossibilia.
- 9 (94). Quod duo sunt principia eterna, scilicet corpus celi et anima eius.
- 10 (95). Quod tria sunt principia in celestibus : subiectum motus eterni, anima corporis celestis et primum mouens desideratum. - Error est quoad duo prima.
- 11 (98). Quod mundus est eternus, quia omne quod habet naturam per quam possit esse in toto futuro, habet naturam per quam potuit esse in toto preterito.
- 12 (99). Quod mundus, licet sit factus de nichilo, non tamen est factus de nouo ; et quamuis de non esse exierit ad esse, tamen non esse non precessit esse duratione, set natura tantum.
- 13 (100). Quod theologi dicentes quod celum quandoque quiescit arguunt ex falsa suppositione ; et quod dicere celum esse et non moueri est dicere contradictoria.
- 14 (101). Quod infinite precesserunt celi reuolutiones, quas non fuit impossibile comprehendi a prima causa, set ab intellecto creato.
- 15 (107). Quod elementa sunt eterna. Sunt tamen facta de nouo in dispositione quam modo habent.
- 16 (137). Quod quamuis generatio hominum possit deficere, uoluntate primi tamen non deficiet, quia orbis primus non tantum mouet ad generationem elementorum, set etiam hominum.
- 17 (156). Quod si celum staret, ignis in stupam non ageret, quia natura deesset.
- 18 (186). Quod celum numquam quiescit, quia generatio inferiorum, que est finis motus celi, cessare non debet ; alia ratio, quia celum suum esse et suam uirtutem habent a motore suo, et hec conseruat celum per suum motum. Vnde si cessaret a motu, cessaret ab esse.
- 19 (200). Quod euum et tempus nichil sunt in re, set solum in apprehensione.
- 20 (201). Quod qui generat mundum secundum totum ponit uacuum, quia locus necessario precedit generatum in loco ; et tunc ante mundi generationem fuisset locus sine locato, quod est uacuum.
- 21 (202). Quod elementa prima generatione facta sunt ex illo chaos, set sunt eterna.
- 22 (203). Quod uniuersum non potest deficere, quia primum agens habet transmutare eternaliter uicissim, nunc ad istam formam, nunc ad illam, et similiter materia nata est transmutari.
- 23 (205). Quod tempus est infinitum quantum ad utrumque extremum : licet enim impossibile sit infinita esse pertransita quorum aliquid fuit pertranseundum, non tamen impossibile est infinita esse pertransita quorum nullum fuit pertranseundum.
- 24 (90). Quod naturalis philosophus simpliciter debet negare mundi nouitatem, quia innititur causis et rationibus naturalibus. Fidelis autem potest negare mundi eternitatem, quia innititur causis supernaturalibus.
- 25 (91). Quod ratio philosophi demonstrans motum celi esse eternum non est sophistica ; et mirum est quod homines profundi hoc non uident.
- 26 (184). Quod creatio non est possibilis, quamuis contrarium tenendum sit secundum fidem.
- 27 (185). Quod non est uerum quod aliquid fiat ex nichilo, neque factum sit in prima creatione.
- 28 (217). Quod creatio non debet dici mutatio ad esse. - Error, si intelligatur de omni modo mutationis.
Capitulum X
Errores de toto coniuncto siue de homine*
** Intellige per ly unitum sicut motor mobili scilicet sicut equus carro, sicut nauta naui, sicut agricola aratro, sicut homo lanterne uel lampadario quod portat. Ita per ly substantialiter, scilicet sicut humiditas aque, sicut calor igni, sicut uita plante uel animali, sicut color aureus soli, etc. Et hec distinctio iam pluries est in condempnationibus, quia error est ex una parte de deo dicere eum esse unitum celo uel de angelis eos dicere unitos corporibus celestis substantialiter, set non est error, adminus non hic condempnatus deum dicere unitum celo uel angelos dicere unitos orbibus sicut motorem mobili. De altera parte, error est de anima, de intellecto, de actu intelligendi, eum non substantialiter dicere unitum corpori uel corpori animato hominis. Quomodo scire potest angelos non uniri orbibus set anima uniri corpori humano substantialiter? Ex sacra scriptura facile probatur, nam ubi dicitur "in principio deus creauit celum et terram" intelligitur secundum patres eum creasse angelos simul ac celum ante terram et ante dies creationum terrenarum rerum: stelle autem create sunt simulac sol et luna in quarta die.
*** Forma rei: forma substantialiter rei unita, sicut calor igni. Natura humana est, et falsum est dicere eam esse solo in mentes eam contemplantium per abstractionem, quando reuera est in natura omnium corporum et mentium humanorum, eam contemplantium aut non. Hec est clara condempnatio occam, secundum quem socrates et plato non modo sint duo homines, set due res penitus diuersi, quorum similitudines quasi ac forma communis abstrahuntur a sola mente, sicut alias aristotelismus etiam condempnatur secundum quam socrates et plato differunt sola positione materie.
° Intellectus est creatum et non in potentia corporum parentum. Ad intelligendum argumentum erroris, uide quod generatio dicitur uniuoca quando ex potentia materie duorum canium canis nascitur, secundum illam theoriam, et equiuoca quando ex potentia solis generantur exempli gracia musce uel mures, uel aliud quid uiuum non nobile. Set stephanus tempier hanc theoriam etiam condempnauit: non credidit nec siniuit credere fieri generationem equiuocam, ergo quod in generatio hominis adiectio anime sit ab extrinseco, scilicet a deo, non facit de generation humana generationem equiuocam.
°° Nec ergo fit ergo homo alius numero quia partes materiales minime, siue atoma, mutantur.
°°° Identitas anime uitam conferentis corpori et anime spiritualis intellectualis et uoluntaria. Cor non potest uiuere in corpore humano quod iam perdidit animam rationalem. Adam non fuit animal antequam habuit animam rationalem.
- 1 (14). Quod homo pro tanto dicitur intelligere, pro quanto celum dicitur ex se intelligere, uel uiuere, uel moueri, id est quia agens istas actiones est ei unitum ut motor mobili, et non substantialiter.**
- 2 (104). Quod humanitas non est forma rei set rationis.***
- 3 (105). Quod forma hominis non est ab extrinseco, set educitur de potentia materie, quia aliter non esset generatio equiuoca.°
- 4 (148). Quod homo potest fieri per nutritionem alius numeraliter et indiuidualiter.°°
- 5 (11). Quod homo est homo preter animam rationalem.°°°
** Intellige per ly unitum sicut motor mobili scilicet sicut equus carro, sicut nauta naui, sicut agricola aratro, sicut homo lanterne uel lampadario quod portat. Ita per ly substantialiter, scilicet sicut humiditas aque, sicut calor igni, sicut uita plante uel animali, sicut color aureus soli, etc. Et hec distinctio iam pluries est in condempnationibus, quia error est ex una parte de deo dicere eum esse unitum celo uel de angelis eos dicere unitos corporibus celestis substantialiter, set non est error, adminus non hic condempnatus deum dicere unitum celo uel angelos dicere unitos orbibus sicut motorem mobili. De altera parte, error est de anima, de intellecto, de actu intelligendi, eum non substantialiter dicere unitum corpori uel corpori animato hominis. Quomodo scire potest angelos non uniri orbibus set anima uniri corpori humano substantialiter? Ex sacra scriptura facile probatur, nam ubi dicitur "in principio deus creauit celum et terram" intelligitur secundum patres eum creasse angelos simul ac celum ante terram et ante dies creationum terrenarum rerum: stelle autem create sunt simulac sol et luna in quarta die.
*** Forma rei: forma substantialiter rei unita, sicut calor igni. Natura humana est, et falsum est dicere eam esse solo in mentes eam contemplantium per abstractionem, quando reuera est in natura omnium corporum et mentium humanorum, eam contemplantium aut non. Hec est clara condempnatio occam, secundum quem socrates et plato non modo sint duo homines, set due res penitus diuersi, quorum similitudines quasi ac forma communis abstrahuntur a sola mente, sicut alias aristotelismus etiam condempnatur secundum quam socrates et plato differunt sola positione materie.
° Intellectus est creatum et non in potentia corporum parentum. Ad intelligendum argumentum erroris, uide quod generatio dicitur uniuoca quando ex potentia materie duorum canium canis nascitur, secundum illam theoriam, et equiuoca quando ex potentia solis generantur exempli gracia musce uel mures, uel aliud quid uiuum non nobile. Set stephanus tempier hanc theoriam etiam condempnauit: non credidit nec siniuit credere fieri generationem equiuocam, ergo quod in generatio hominis adiectio anime sit ab extrinseco, scilicet a deo, non facit de generation humana generationem equiuocam.
°° Nec ergo fit ergo homo alius numero quia partes materiales minime, siue atoma, mutantur.
°°° Identitas anime uitam conferentis corpori et anime spiritualis intellectualis et uoluntaria. Cor non potest uiuere in corpore humano quod iam perdidit animam rationalem. Adam non fuit animal antequam habuit animam rationalem.
Capitulum IX
Errores de uoluntate siue libero arbitrio
* Potest, quia potest agere secundum scientiam generalem de malicia unius uel bonitate alterius actus. Immo potest esse ad duo bona uel ad duo mala.
** Non penitus intellego istum errorem, set quod continet propositionem impossibilitatis non uolendi erga uoluntatem et quod istud sit per dispositionem natalem. Forsitan subintelligitur possibile fieri uoluntati non uelle, si dispositio natalis aufertur?
*** Orbis uel corpus celeste hic intelligitur aut stella aut planetes. Stellarum effectus supra uoluntatem non sunt occulti, set simliciter non sunt. Nisi inquantum effectus contemplationis stellarum, ut quidam gingrich nuper contemplauit lunam ut quinquagesimum et primum statum statorum unitorum esse futuram, quod autem non est effectus lune, set contemplationis eius de luna (hic non dico bone, nec dico male contemplationis, hic dico contemplationis). Astrologie est adhuc condempnatio, inter tantos huius syllabi.
° Nota quod quamuis error est de intellectiuo appetito, forsitan non sit de appetitu sensitiuo. Nota et quod inter impedimentis appetitus sensitiui potest esse resistens appetitus intellectiuus, siue uoluntas, exempli gratia non peccandi. Nota et quod uoluntas potest, set non subiacet necessitati, resistere appetitum sensitiuum quia intellectui eiusque iudicio appetibile sensibile uidetur per se uel occasioni esse malum, quamuis non apparet sensibus. Nota insuper quod uni intellectui potest quid apparere malum alteri homini, et illius intellectui non apparet malum quod appetit: eum nojn resistere appetitum sensitiuum eo modo non est signum eum subiacere necessitati brutali, ut brutorum appetitus subiacent. Vide etiam de intellectu, error secundum quem idem numero sit intellectus magistri et discipuli: non modo non est idem intellectus numero, set accidit quod duo intellectus sint ad diuersas opiniones de re.
°° Voluntas determinatur a seipsa adminus indirecte, per uoluntatem contemplandi rationale quid uel sensibile quid, et determinatur nunc per intellectus iudicium de bonitate, nunc per appetibile, secundum quod sibi proponit contemplare.
°°° Sunt occasiones in quibus uoluntas uult passionem potius quam modo subiacet eius coactioni et sunt frequentiores. # Vide hic condempnatam thesin, secundum quam quedam pedagogia sit precipua causa legalium penarum.
## Appetitus bruti non agit contra adequatam et totalem cognitionem, et ideo non peccat : set homo interdum peccat. Immo, homini liberum est diuersa considerare quam cognitio fortissima sensibus uel passionibus, et ideo magis libera est cognitio adequata et totalis eius esse ad diuersa quam brutorum.
Psychiatri et pedagogi huius temporis, credentes hunc errorem uel eam uolentes uidi credere, multo adhibent manipulationes circa cognitionem, sicut - quando loquuntur de psychosibus - pharmaca que ratiociantionem simul ac passiones bardas faciunt, necnon augent necessitatem dormiendi, ita ut decem horas in die parum sit etiam adulti. Post hec pharmaca negant patientibus usum coffee potus uel tabachi fumi, ne reuigorescent ad resistendum que dicitur curam.
Hic est etiam considerandum de abusu per quam dicunt deliramentum - etiam dictum delirium uel delusio - idem esse ac hallucinatio uel illusio pathologica communius in mente patientis diffusa: quia hallucinationes et illusiones sunt in sensu, quod autem dicitur delusio aput anglos uel delirium aput gallos est in intellectu, et si reuera est falsa et perniciosa, est materia pastoris et non medici. Set illusio per quam omnia colorantur flaua est ad medicinam ut symptoma icteri, et illusio per quam omnia uiuius candent est ad usum quorundam pharmacum, sicut LSD. Et hallucinatio per quam uiditur barrus rubeus clarus absque somno est notissima in delirio trementi per abusum uinorum et uinorum spiritum. Omnino non est parum ac quod dicunt delusio uel deliramentum. Sit aut non sit deliramentum andree behring breivik illud famosum bellum pauce intensitatis, sit aut non sit deliramentum ipsius omnes sociales democratos esse culpabiles ut proditores patrie, certissime non est illusio uel hallucinatio pathologica, certissime non coacte egit in insula externa (quod noruegorum lingua dicitur utoeya) interfectionem tantorum iuuenum socialium democratorum eorumque fratres iuniores.
### Virtus reputatur aput sanctum ignatium fundatorem societatis ihesu esse ad utrumlibet donec determinetur causa per charitatem diuinam uel proximi.
~ In ultima clausula uide tentatiuum deludendi condempnationes iam notas de necessitismo uel determinismo quantum ad uoluntatem. In corpore, ut ita dicam, erroris, uide radicem erroris psychiatrum illorum qui dicunt firme conuictiones rationis esse formam infirmitatis mentalis schizophrenie.
~~ Hic error est potius in parte machiauellistarum quam psychiatrum, nisi inquantum tot casus apparentes contrarii erroris, per ipsos psychiateras, explicantur ut pathologici exceptiones.
~~~ Hic error pharisaicus est uel prope phariseis. Quidam dicunt de suis actionibus: "fuit in ratione, siue fuit in uoluntate deliberata, ergo non peccatum", et de actionibus aliorum, precipue pauperiorum quam ipsi: "fuit peccatum, ergo in passione" et de ipsa dictione "non imputo male uoluntati set passioni, ergo sum charitabilis in iudicio". Per illud mendacium cura multorum qui agunt libera uoluntate non semper mala est pedagogis uel psychiatribus credita.
20/208 - Ergo, non mouet determinatum subiectum fortius semper illud quod fortius bonum est, set solum generaliter ex ipso obiecto.
21/209 Sunt ergo motus uoluntatis et per ipsos motus uoluntarii qui non reducuntur in obiecto extrinseco ut in motorem quasi primum, scilicet primum quoad uoluntatem hanc, set in quibus uoluntas se ipsa mouet. Etiam illi motus reducuntur in motorem uere et simpliciter primum, non creatum, sciliciet deum creatorem, set solum secundum substantiam, scilicet inquantum sint uoluntates, non secundum defformitatem, scilicet inquantum quedam uoluntates sint peccaminose. Iudas creditur motus per deum et quando prodidit, antequam motus fuit per diabolum: set deus non mouebit proditionem ut proditionem, solum ut actum liberum uoluntatis. Vide hic lutherum et caluinum condempnati secula antequam sint nati.
- 1 (128). Quod
de sui natura non est determinatum ad esse uel non esse, non determinatur nisi per aliquid quod est necessarium respectu sui. - 2 (129). Quod uoluntas, manente passione et scientia particulari in actu, non potest agere contra eam.*
- 3 (130). Quod si ratio recta, et uoluntas recta. - Error, quia contra glossam augustini super illud psalmi: "Concupiuit anima mea desiderare", etc. et quia secundum hoc, ad rectitudinem uoluntatis non esset necessaria gratia, set solum scientia, quod fuit error pelagii.
- 4 (131). Quod uoluntate existente in tali dispositione, in qua nata est moueri, et manente sic disposito quod natum est mouere, impossibille est uoluntatem non uelle.**
- 5 (132). Quod orbis est causa uoluntatis medici, ut sanet.***
- 6 (133). Quod uoluntas et intellectus non mouentur in actum per se, set per causam sempiternam, scilicet corpora celestia.***
- 7 (134). Quod appetitus, cessantibus impedimentis, necessario mouetur ab appetibile. - Error de intellectiuo.°
- 8 (135). Quod uoluntas secundum se est indeterminata ad opposita sicut materia ; determinatur autem ab appetibili sicut materia ab agente.°°
- 9 (136). Quod homo agens ex passione coacte agit.°°°
- 10 (158). Quod post conclusionem factam de aliquo faciendo, uoluntas non manet libera ; et quod pene non adhibentur a lege, nisi ad ignorantie correctionem et ut correctio sit aliis principium cognitionis.#
- 11 (159). Quod uoluntas hominis necessitatur per suam cognitionem, sicut appetitus bruti.##
- 12 (160). Quod nullum agens est ad utrumlibet, immo determinatur.###
- 13 (161). Quod effectus stellarum super liberum arbitrium sunt occulti.***
- 14 (162). Quod uoluntas nostra subiacet potestati corporum celestium.***
- 15 (163). Quod uoluntas necessario prosequitur quod firmiter creditum est a ratione : et quod non potest abstinere ab eo quod ratio dictat. Hec autem necessitatio non est coactio, set natura uoluntatis.~
- 16 (164). Quod homo in omnibus actionibus suis sequitur appetitum, et semper maiorem.~~
- 17 (165). Quod non est possibile esse peccatum in potentiis anime superioribus. Et ita peccatur passione non uoluntate.~~~
- 18 (173). Quod scientia contrariorum solum est causa quare anima rationalis potest in opposita ; et quod potentia simpliciter una non potest ad opposita, nisi per accidens et ratione alterius.
- 19 (194). Quod anima nichil uult, nisi mota ab alio a se. Unde illud est falsum : anima seipsa uult. - Error si intelligatur mota ab alio scilicet ab appetibile uel obiecto, ita quod appetibile uel obiecto sit tota ratio ipsius uoluntatis.
- 20 (208). Quod, duobus bonis propositis, quod fortius est fortius mouet. - Error, nisi intelligatur quantum est ex parte mouentis.
- 21 (209). Quod omnes motus uoluntarii reducuntur in motorem primum. - Error, nisi intelligatur in motorem primum simpliciter, non creatum, et intelligendo de motu secundum substantiam, non secundum defformitatem.
* Potest, quia potest agere secundum scientiam generalem de malicia unius uel bonitate alterius actus. Immo potest esse ad duo bona uel ad duo mala.
** Non penitus intellego istum errorem, set quod continet propositionem impossibilitatis non uolendi erga uoluntatem et quod istud sit per dispositionem natalem. Forsitan subintelligitur possibile fieri uoluntati non uelle, si dispositio natalis aufertur?
*** Orbis uel corpus celeste hic intelligitur aut stella aut planetes. Stellarum effectus supra uoluntatem non sunt occulti, set simliciter non sunt. Nisi inquantum effectus contemplationis stellarum, ut quidam gingrich nuper contemplauit lunam ut quinquagesimum et primum statum statorum unitorum esse futuram, quod autem non est effectus lune, set contemplationis eius de luna (hic non dico bone, nec dico male contemplationis, hic dico contemplationis). Astrologie est adhuc condempnatio, inter tantos huius syllabi.
° Nota quod quamuis error est de intellectiuo appetito, forsitan non sit de appetitu sensitiuo. Nota et quod inter impedimentis appetitus sensitiui potest esse resistens appetitus intellectiuus, siue uoluntas, exempli gratia non peccandi. Nota et quod uoluntas potest, set non subiacet necessitati, resistere appetitum sensitiuum quia intellectui eiusque iudicio appetibile sensibile uidetur per se uel occasioni esse malum, quamuis non apparet sensibus. Nota insuper quod uni intellectui potest quid apparere malum alteri homini, et illius intellectui non apparet malum quod appetit: eum nojn resistere appetitum sensitiuum eo modo non est signum eum subiacere necessitati brutali, ut brutorum appetitus subiacent. Vide etiam de intellectu, error secundum quem idem numero sit intellectus magistri et discipuli: non modo non est idem intellectus numero, set accidit quod duo intellectus sint ad diuersas opiniones de re.
°° Voluntas determinatur a seipsa adminus indirecte, per uoluntatem contemplandi rationale quid uel sensibile quid, et determinatur nunc per intellectus iudicium de bonitate, nunc per appetibile, secundum quod sibi proponit contemplare.
°°° Sunt occasiones in quibus uoluntas uult passionem potius quam modo subiacet eius coactioni et sunt frequentiores. # Vide hic condempnatam thesin, secundum quam quedam pedagogia sit precipua causa legalium penarum.
## Appetitus bruti non agit contra adequatam et totalem cognitionem, et ideo non peccat : set homo interdum peccat. Immo, homini liberum est diuersa considerare quam cognitio fortissima sensibus uel passionibus, et ideo magis libera est cognitio adequata et totalis eius esse ad diuersa quam brutorum.
Psychiatri et pedagogi huius temporis, credentes hunc errorem uel eam uolentes uidi credere, multo adhibent manipulationes circa cognitionem, sicut - quando loquuntur de psychosibus - pharmaca que ratiociantionem simul ac passiones bardas faciunt, necnon augent necessitatem dormiendi, ita ut decem horas in die parum sit etiam adulti. Post hec pharmaca negant patientibus usum coffee potus uel tabachi fumi, ne reuigorescent ad resistendum que dicitur curam.
Hic est etiam considerandum de abusu per quam dicunt deliramentum - etiam dictum delirium uel delusio - idem esse ac hallucinatio uel illusio pathologica communius in mente patientis diffusa: quia hallucinationes et illusiones sunt in sensu, quod autem dicitur delusio aput anglos uel delirium aput gallos est in intellectu, et si reuera est falsa et perniciosa, est materia pastoris et non medici. Set illusio per quam omnia colorantur flaua est ad medicinam ut symptoma icteri, et illusio per quam omnia uiuius candent est ad usum quorundam pharmacum, sicut LSD. Et hallucinatio per quam uiditur barrus rubeus clarus absque somno est notissima in delirio trementi per abusum uinorum et uinorum spiritum. Omnino non est parum ac quod dicunt delusio uel deliramentum. Sit aut non sit deliramentum andree behring breivik illud famosum bellum pauce intensitatis, sit aut non sit deliramentum ipsius omnes sociales democratos esse culpabiles ut proditores patrie, certissime non est illusio uel hallucinatio pathologica, certissime non coacte egit in insula externa (quod noruegorum lingua dicitur utoeya) interfectionem tantorum iuuenum socialium democratorum eorumque fratres iuniores.
### Virtus reputatur aput sanctum ignatium fundatorem societatis ihesu esse ad utrumlibet donec determinetur causa per charitatem diuinam uel proximi.
~ In ultima clausula uide tentatiuum deludendi condempnationes iam notas de necessitismo uel determinismo quantum ad uoluntatem. In corpore, ut ita dicam, erroris, uide radicem erroris psychiatrum illorum qui dicunt firme conuictiones rationis esse formam infirmitatis mentalis schizophrenie.
~~ Hic error est potius in parte machiauellistarum quam psychiatrum, nisi inquantum tot casus apparentes contrarii erroris, per ipsos psychiateras, explicantur ut pathologici exceptiones.
~~~ Hic error pharisaicus est uel prope phariseis. Quidam dicunt de suis actionibus: "fuit in ratione, siue fuit in uoluntate deliberata, ergo non peccatum", et de actionibus aliorum, precipue pauperiorum quam ipsi: "fuit peccatum, ergo in passione" et de ipsa dictione "non imputo male uoluntati set passioni, ergo sum charitabilis in iudicio". Per illud mendacium cura multorum qui agunt libera uoluntate non semper mala est pedagogis uel psychiatribus credita.
20/208 - Ergo, non mouet determinatum subiectum fortius semper illud quod fortius bonum est, set solum generaliter ex ipso obiecto.
21/209 Sunt ergo motus uoluntatis et per ipsos motus uoluntarii qui non reducuntur in obiecto extrinseco ut in motorem quasi primum, scilicet primum quoad uoluntatem hanc, set in quibus uoluntas se ipsa mouet. Etiam illi motus reducuntur in motorem uere et simpliciter primum, non creatum, sciliciet deum creatorem, set solum secundum substantiam, scilicet inquantum sint uoluntates, non secundum defformitatem, scilicet inquantum quedam uoluntates sint peccaminose. Iudas creditur motus per deum et quando prodidit, antequam motus fuit per diabolum: set deus non mouebit proditionem ut proditionem, solum ut actum liberum uoluntatis. Vide hic lutherum et caluinum condempnati secula antequam sint nati.
Thursday, January 26, 2012
Reverend Pewsey's Last Sermon
One day one is still modifying one's habits, for better or for worse. And the next one may be already facing an eternity with the habits one has acquired.
One day, one is free to let God into one's heart - or not. And the next one has either started an eternity with God - or one without him.
One day one is dancing or laughing. And the next one faces an eternity with whatever the dance or laughter was really about: the joy of God or the joys and sorrows of the flesh.
Only, the flesh can no longer provide its joys. Those for whom all joy on earth was for the flesh are doomed to take the sorrows of the flesh along to eternity. The itching in the groin when one hopes for a romance - but there comes no romance of it.
Or the impatience to humiliate someone - but one is no longer in a position to even gloat.
Yes, Hell is a place, but it is also a state of mind - any state of mind that does not turn itself to the source of joy, if taken to eternity, becomes a source of bitterness.
While on earth, a flirt may be turned into a marriage, in itch in the groin may be put to use for fertility, an enemy one hates may be forgiven, at least - for some - after humiliating him. But that kind of change for the better is no longer possible when one is dead.
It seems some of the people I bury were playing about a land where they met Christ in the shape of a lion.
How silly, you might say! Indeed, rather: how sælig as the Anglo-Saxon root is of that word. How Blessed. If we cannot pray except by playing, well, let us play.
If we cannot be grown up, except by neglecting God, let us become again as children for of such is the kingdom of Heaven.
Maybe the seven people I refer to were taken away, because they were ready.
Maybe some were spared because they were not, because they are in need of some time for changing.
It was Reverend Pewsey's last sermon in the Anglican Communion. He was deposed for being a hellfire preacher, he was received into the Roman Catholic Church. And he died soon thereafter.
Off to Sevenoaks
And the tears came running. "Lucy! Why you?!"
And like a voice inside her answered: "maybe it was better that way, for me. After you told the shrinks, you know."
And the tears gushed, with guilt rather than grief, and her heart was wrung by a black oppressive grief without a shade of lighter hope.
At eleven she had still not taken a cup of coffee, but she had been crying on and off. Bright memories and black missing them and never seeing them again, and blacker still it-was-my-fault-they-had-to-die interrupted whatever consolations she felt from memory.
A car stopped outside. The doorbell rang. "Oh bother, it's Reverend Jenkins!"
"Yes," she bellowed, half-sobbing, while pulling herself together and wiping out a tear or two from very ruddy eyes.
She opened the door, and there was the man: a clergyman unmarried and she could well see why, a young, shy priest of her Church, not quite as manly as some she had seen Romewards, when Lucy or Peter or even Edmund were talking about converting. Never matter, it was what he had to tell her that did.
"Who is arranging for the funeral?"
"That might be you, my young lady."
"Is there anyone left alive to help me around with it?"
"Let us see, the dead ones that you would know were your brothers and sister of course, but I did some checking this morning and found that your cousin Eustace Scrubb and your archery pupil Jill Pole were smashed too. So was the old man Professor Kirke and his friend Polly Plumber."
"For heavens' sake, can you stop! Is there noone left alive in my life?"
"Well, your parents were on the train too."
"And that is a thing you tell me now?!"
"But Mrs. Macready is alive, she helped to identify the corpses, and the same is true for Mrs Alberta Scrubb."
"Uncle Harold?"
"Will be along as funeral preparations advance - unless he wants to cremate Eustace, of course!"
"Oh, no! He mustn't do that!"
"Well, he is a bit modern, and the reticence of the Church is historically linked to the old belief or orthodoxy that we are to be resurrected body and soul on the last day. Not quite what we believe now, is it?"
"Not quite," she snapped back. "Anyone more alive?"
"Mrs. Pole is there, at the accident site."
"Yes, where did the accident happen?"
"It is not a pretty site."
"I couldn't care less if the site is pretty or not, I want to get there and see how they looked when found!"
"Shall I take you in the car, I took it along?"
"Do. Is it far?"
"Only a few miles off London in the direction of Dover."
He opened the door for her, after she had closed her own. "I'll buy paper handkerchiefs as we go along."
"I already did that."
"Where are we going?"
"Sevenoaks." Jenkins might not be the most attractive man - what a shame to be thinking in those terms on an occasion like this, but that came out of the life she had been leading recently - but he did know what to do in emergencies involving dead people.
"Give me a handkerchief please!"
He did. She used it.
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