Wednesday, January 11, 2012

Capitulum XII

Errores de celo et stellis
  • 1 (92). Quod corpora celestia mouentur a principio intrinseco*, quod est anima ; et quod mouentur per animam et per uirtutem appetitiuam, sicut animal. Sicut enim animal appetens mouetur, ita et celum.**
  • 2 (93). Quod corpora celestia habent ex se eternitatem sue substantie, set non eternitatem motus.
  • 3 (102). Quod anima celi est intelligentia, et orbes celestes non sunt instrumenta intelligentiarum set organa, sicut auris et oculus sunt organa uirtutis sensitiue.
  • 4 (188). Quod si in aliquo humore uirtute stellarum deueniretur ad talem proportionem cuiusmodi proportio est in seminibus parentum, ex illo humore posset generari homo ; et quod homo posset sufficienter generari ex putrefactione**.
  • 5 (106)****. Quod omnium formarum causa effectiua inmediata est orbis.
  • 6 (213). Quod natura que est principium motus in corporibus celestibus est intelligentia mouens. -Error, si intelligatur de natura intrinseca*, que est actus uel forma.


*Hec fuit prima positio aquinatis, set emendauit credendo, sicut restat licitum intelligentia mouens esse principium extrinsecum habens orbes ut instrumenta, non ut organa. **Appetens enim deum qui tunc esset primus mouens solum inquantum summum bonum desideratum et non actiue, quod falsum est. ***Hec fictio non est conformis metaphysice: http://en.wikipedia.org/wiki/File:Swampthing93totleben.jpg ****Dubium de numeratione mihi uidetur adesse./HGL

Collectio errorum in Anglia et Parisius Condempnatorum

qui sic per capitula distinguuntur

Capitulum VI

Isti articuli qui sequuntur, condempnatisunt a domino stephano parisiensi episcopo, de consilio magistrorum theologie, anno domini M °. CC °. LXXVI, die dominica qua contatur "Letare Ierusalem" in curia parisiensi, ubi excommunicauit in scriptis omnes illos qui scienter eos docuerint uel defenderint. Et primoordinantur qui sunt de deo, scilicet :
  • 1 (1). Quod deus non est trinus et unus, quoniam trinitas non stat cum summa simplicitate. Ubi enim est pluralitas realis, ibi necessario est additio et compositio. Exemplum de aceruo lapidum.
  • 2 (2). Quod deus non potest generare sibi similem. Quod enim generatur ab aliquo, habet principium aliquod a quo dependent. Et quod in deo generare non est signum perfectionis.
  • 3 (3). Quod deus non cognoscit alia a se.
  • 4 (25)*. Quod deus non potest dare perpetuitatem rei transmutabili uel corruptibili.
  • 5 (26). Quod prima causa posset producere effectum sibi equalem, nisi temperaret potentiam suam.
  • 6 (27). Quod deus non posset facere plures animas in numero.
  • 7 (28). Quod deus numquam plus creauit intelligentiam quam modo creat.
  • 8 (29). Quod deus est infinite uirtutis in duratione, non in actione; talis enim infinitas non est, nisi in corpore infinito, si esset.
  • 9 (34). Quod causa prima non posset plures mundos facere.
  • 10 (35). Quod sine agente proprio, ut patre et homine, etiam a deo non posset fieri homo.
  • 11 (36). Quod deum in hac uita mortali possumus intelligere per essentiam.
  • 12 (38). Quod deus non potuit fecisse primam materiam, nisi mediante corpori celesti.
  • 13 (39). Quod a uoluntate antiqua non potest nouum procedere absque transmuatione precedente.
  • 14 (42). Quod prima causa non habet scientiam futurorum contingentium. Prima ratio, quia futura contingentia sunt non entia. Secunda, quia futura contingentia sunt particularia; deus autem cognoscit uirtute intellectiua que non potest cognoscere particulare. Unde, si non esset sensus, forte intellectus non distinueret inter socratem et platonem, licet distinueret inter hominem et asinum. Tertia est ordo cause ad causatum: prescientia enim diuina est causa necessaria prescitorum. Quarta est ordio scientie ad scitum: quamuis enim scientia non sit causa sciti, ex quo tamen scitur, determinatur ad alteram partem contradictionis, et hoc multo magis in sciantia diuina quam nostra.
  • 15 (43). Quod primum principium no potest esse causa diuersorum factorum hic inferius, nisi mediantibus aliis causis, eo quod nullum transmutans diuersimode transmutat, nisi transmutatum.
  • 16 (44). Quod ab uno primo agente non potest esse multitudo effectuum.
  • 17 (45). Quod primum principium non est propria causa eternorum, nisi metaphorice, quia conseruat ea, id est, quia nisi esset, ea non essent.
  • 18 (46). Quod sicut ex materia non potest aliquid fieri sine agente, ita nec ex agente potest aliuquid fieri sine materia ; et quod deus non est causa efficiens, nisi respectu eius quod habet esse in potentia materie.
  • 19 (47). Quod entia declinant ab ordine cause prime, in se considerata, licet non in ordine ad reliquas causas agentes in uniuerso. -Error, quia essentialior et inseparabilior est ordo entium ad causam primam quam ad causas inferiores.
  • 20 (48). Quod deus non potest esse causa noui facti, nec potest aliquid de nouo producere.
  • 21 (49). Quod deus non possit mouere celum motu recto. Et est ratio, quia tunc relinqueret uacuum.
  • 22 (50). Quod deus non potest irregulariter, id est, alio modo quam mouet, mouere aliquid, quia in eo non est diuersitas uoluntatis.
  • 23 (51). Quod deus est eternus in agendo et mouendo, sicut in essendo; aliter ab alio determinaretur, quod esset prius illo.
  • 24 (52). Quod id quod de se determinatur ut deus, uel semper agit, uel numquam; et quod multa sunt eterna.
  • 25 (53). Quod deum necesse est facere, quicquid inmediate fit ab ipso. -Error, siue intelligatur de necessitate coactionis, quia tollit libertatem, siue de necessitate inmutabilitatis, quia ponit impossibilitatem aliter faciendi.
  • 26 (54). Quod primum principium non potest inmediate producere generabilia, quia sunt effectus noui. Effectus autem nouus exigit causam inmediatam que potest aliter se habere.
  • 27(55). Quod primum non potest aliud a se producere, quia omnis differentia que est inter agens et factum est per materiam.
  • 28 (56). Quod deus non potest inmediate cognoscere contingentia, nisi per aliam causam particularem et proximam.
  • 29 (57). Quod si omnes cause aliquando fuerint in quiete, necesse est ponere deum mobilem.
  • 30 (58). Quod deus est necessaria causa prime intelligentie: qua posita ponitur effectus, et sunt simul duratione.**
  • 31 (59). Quod deus est causa necessaria motus corporum superiorum et coniunctionis et diuisionis contingentis in stellis.
  • 32 (60). Quod ad hoc quod omnes effectus sint necessarii respectu cause prime, non sufficit quod ipsa causa prima no sit impedibilis, set exigitur quod cause medie non sint impedibiles. -Error, quia tunc deus non posset facere aliquem effectum necessarium sine causis posterioribus.
  • 33 (61). Quod deus possit agere contraria, hoc est, mediante corpore celesti, quod est diuersum in ubi.
  • 34 (62). Quod deus est infinitus uirtute, non quia faciat aliquid de nichilo, set quia continuat motum infinitum.
  • 35 (63).Quod deus non potest in effectum cause secundarie sine ipsa causa secundaria.
  • 36 (64). Quod effectus inmediatus a primo debet esse unus tantum et simillimus primo.***
  • 37 (65). Quod deus uel intelligentia non infundit sciantiam anime humane in sompno, nisi mediante corpore celesti.
  • 38 (66). Quod plures sunt motores primi.°
  • 39 (67). Quod primum inmobile simpliciter non mouet, nisi mediante aliquo moto, et tale mouens inmobile est pars moti ex se.°°
  • 40 (68). Quod potentia actiua que potest esse sine operatione est potentie passiue permixta. -Error si intelligatur de quacumque operatione.°°°
  • 41 (96). Quod deus non potest multiplicare iniduidua sub una specie sine materia.
  • 42 (103). Quod forma quam oportet fieri et esse in materia non potest agi ab illo quod non agit ex materia.#
  • 43 (141). Quod deus non potest facere accidens esse sine subiecto, nec plures dimensiones simul esse.##
  • 44 (147). Quod impossibile simpliciter non potest fieri a deo, uel ab egente alio. -Error si de impossibili secundum naturam agitur.
  • 45 (149). Quod alius est intellectus in ratione secundum quod deus intelligit se et alia. -Error, quia licet sit alia ratio intelligendi, non tamen alius intellectus secundum rationem.
  • 46 (190). Quod prima causa est causa entium remotissima. -Error, si intelligatur cum precisione, scilicet ita: quod non propinquissima.###
  • 47 (197). Quod aliqua possunt casualiter euenire respectu cause prime; et quod falsum est omnia esse preordinata a prima causa, quia tunc euenirent de necessitate.
  • 48 (198). Quod in causis efficientibus, causa secunda habet actionem quam non accepit a causa prima.
  • 49 (199). Quod in causis efficientibus, cessante prima non cessat secunda ab operatione sua, dum tamen secunda operetur secundum naturam suam.~
  • 50 (215). Quod de deo non potest cognosci, nisi quia est, siue ipsum esse.~~
  • 51 (216). Quod deum esse ens per se positiue non est intelligibile, set priuatiue est ens per se.~~~


Commenta mea:

* Numeratio ista est secunda, prima in documento datur intra parentheses, quia intra tertium et quartum errorem de deo sunt condempnati 21 alii errores, intra octauam et nonam quattuor alii, intra undecimam et duodecimam alius error, intra tredecimam et quattuordemimam tres alii etc. qui in capitulis sequentibus dantur. **An dictum sit de patre et filio, coeterni? Set non potest dici filium ad exclusionem patris esse prima intelligentia. An vellet dicere, quod et in grecis inueni, set non in thoma de aquino, patrem fuisse liberum filium non habuisse si non uoluisset? ***Forsitan non debet dici "effectus" filius? An forsitan filius et spiritus duos posuit "effectus" inmediatos et simillimos (coeternos) primo? °Error qui fuit Iordani Brunonis, quia unum motorem primum posuit planetis solis alterum motorem primum planetis sirii et alios motores primos planetis aliarum stellarum. °°Conjectura: Quod primum inmobile simpliciter non mouet, nisi mediante aliquo moto, et tale mouens motum est pars moti ex se. -Tunc deus non moueret nisi per energiam uel fortitudinem quasi partem moti. Set quid dici uult "pars alicuius rei ex se" uel "mouere ex se" nescio. °°°Deus enim est potentia actiua que potest esse sie operatione et que potentie passiue non est permixta. #Potest enim agi a deo qui non agit ex materia. ##Error de modo essendi dei incarnati corporis et sanguinis in sacramento. Accidentia panis enim permanent sine subiecto, et corpus christi adest simul in celo et in omni quantitate dimensiua panis ualide consecrati. In proximo errore - 44/147 - condamnatur iterum sicut ante saepius negatio miraculorum. Impossibile secundum naturam - "against the laws of nature" ut nunc dicunt - distinguitur de impossibili secundum contradictionem logicam uel grammaticam. ###Ita potest deus esse remotissima causa ut simul et propinquissima est, set non ita ut simul non sit propinquissima. In proxima condempnatione (47/197), cum thoma, affirmat episcopus quod preordinata a deo, sicut sunt omnia, non ipso facto sunt preordinata cum necessitate, negat cum thoma esse quod nullo modo sit preordinatum a deo set casualiter eueniret respectu eius. ~Condempnatio deismi. ~~Cognosci potest de deo quicquid reuelat, et iam cognosci debet quod et est et remunerator fit inquirentibus se. ~~~Ens per se positiue, ita ut ens aut est deus aut a deo, priuatiue, ita ut ens esse sit sola perfectio dei (conjectura de sensu)./HGL

Friday, January 6, 2012

Father Brown's Last Bow, part 1

A Jesuit thought he had been done with investigation. Only prayer left, and the sacrifice of the Mass. And living the life of villains except for finally consenting to doing the villainies. Of course.

A letter arriving from the Bishop set him thinking otherwise.

Venerable Brother,

Susan Pevensie of CSL's children's books is a real person. She claims to have really been to Narnia. Not a question of wanting to spread the word at all, she wants a quiet life, but ... is it from God or the devil? Should she be made to abjure?

Yours in Christ
NN NN + episc. LN*


And the first answer:

Your Highness,

Have you ruled out madness?

Yours in Christ NN Brown.


And the second:

Venerable Brother,

She is sane. She could have gotten illusions while in an epiletic fit, except that epilepsy does not fit her medicale state. She is as fit as a fiddle, and that includes total absence of epileptic symptoms - except this one, if it would have fitted.

Yours in Christ
NN NN + episc. LN


And Father Brown saw the adress:

Miss Susan Pevensie
Baker Street 221 B
London

"Hmm, didn't that use to be my secularist colleague Sherlock's abode? Though when I gave him the sacraments, it was in the office of his friend Dr Watson, of course. It won't be easy to miss the place, anyway!"

*NN=Nomen Nescio=Don't Know the Name
LN=Locum Nescio=Don't Know the Place
As for Fr Brown I do not know his baptismal name.

Thursday, January 5, 2012

Susan's Teacher Talk

"You are Susan Pevensie, right?"

"Yes ..."

"Then you were Queen of Narnia?"

"At least in that book by C. S. Lewis."

"Were you or weren't you?"

"What do you think?" she asked with a slight tinge of hypocritical hope that Rose would not avoid the probable irony that was not really there. But Rose Pole just fell silent, to start with, and then added:

"Some say it was just a play?"

"We were enjoying ourselves, that much is true. Are you asking if I would believe you if you said you had been to Narnia?"

"No, it's rather ... what you believed in in the book, you believe in that for real?"

"Yes. At least I try to, even if modern England sometimes seems a bleak place for doing so."

"And it was you and your sister and brothers in that book who made a law so no one was sent to school by force unless he wanted to or unless she wanted to?"

"I can't make such a law here, you know. You would have to write to Her Majesty the Queen, and even she could no longer do it just by saying so, at least I think that would be difficult without the Parliament," adding the last because she had overheard some talk about King Caspian's non-parliamenterian methods of abolishing slavery, even though she did not take part in the talk. And, of course, had not been there.*

"So the laws say I have to stay in school even if I do not want to?"

"What's your age? And if you're pregnant they cannot force you anyway."

"How did you know I was pregnant?"

"You just told me."

"Eh?"

"Otherwise you'd have said: 'what makes you think I am pregnant?' right?"

Rose put her head on the side.

"Besides, I guessed it due to your looks, you look shining. Who's the father? Will you marry him?"

"Ma says I have to wait till 16 to marry."

"Not if you're pregnant, surely?"

"Ma says I should abort."

"But she cannot force you, can she?"

Rose said nothing.

"Besides it is illegal. From 1929 the new law says that if the doctor honestly thinks your life is in danger, but obviously it is not, he won't be punished."

"If no one knows about the abortion, the doctor won't be punished anyway."

"But if they forced you to abort, you could go to the newspapers and ruin that doctor's carreer: for one thing for aborting when he had no right to do so and for another for forcing you when you did not want to."

"Who would believe me - against a doctor?"

Susan just said a brief: "oh" ...

"Besides, I could not punish anyone if it involved punishing my parents."

"They have no right to force you to abort. It is murder."

"But one has to obey one's parents, right?"

"Not more than God, and He forbids murder and sacrifice to Moloch."

*You would know this if you had read a book called Prince Caspian and another called The Voyage of the Dawn Treader.

Monday, January 2, 2012

Letter to Douglas Gresham

As we all know, your stepfather wrote the Chronicles of Narnia. As some of us know - those who have read Letters to Children - he encouraged writing the stories he hinted at but never wrote himself. That is in a sense basically what I am doing. Or have been doing now for fourteen chapters, at least.

If you or Walter Hooper have a problem with how I treat the characters, I suggest you might sue Neil Gaiman first ("The Problem of Susan", 2004).

My Susan is C. S. Lewis' Susan, or aims at being her. My Aslan is Jesus Christ as I think that he would appear if he had created another world where he appears as "The Lion of Judah" - that world where the main and paradisal country is called Narnia.

And my hunch about why he brought at least the Pevensies there was: Pope St Pius X wanted children to learn to know Him in the Eucharist from age seven, but the Pevensies as Anglicans were deprived of that. Aslan made sure the years between seven or eight for at least Lucy and when she would make her Communion (if at all valid, since Anglican Sacraments partly lack intention - not to be confounded with worthiness - and duly ordained Minister with real Apostolic Succession) were not wasted.

If you should get a problem about the money, well there is this that my conditions for using my work*, from my standpoint are already stated in such a way as to allow you to earn money from my work in proportion as you see fit for your fair share, when it comes to this, or, also any other work you like in any other way - only, you do not have exclusive rights on my work.

Hans-Georg Lundahl
Bibliothèque
Georges Pompidou
Paris
Saint Basil's Day, or
January 2, YooL 2012

*Summed up either in http://shrt.st/ujx or in http://hglsfbwritings.blogspot.com/2011/09/be-my-unwin-or-hooper-if-you-like.html.

Sunday, January 1, 2012

Who told Susan: introducing Revd. Jinx

Reverend Jenkins - his friends called him Jinx - was walking over to Susan's house with brisk steps. Giving news of a demise was never an easy task. At least that was what he told himself. He had began getting some habit though. So, he walked on.

He remembered the day when the three youngsters had asked to get out of the English Church. They could not without parental permission, and he told them so. "Are you Roming?" he had said. - "What do you mean 'roaming'?" - "Well, going to Rome: becoming Roman Catholics, are you that?"

"At least that is one possibility, and a pretty distinct one," said Peter.

They had not had time to "Rome". They were squashed in a railway accident.

Funny things do happen. He had encouraged the use of psychiatry - in a light way of course - to try to get ahead of some youthful enthusiasm that they would be bound to regret later. Now was later, they had not regretted it. They were dead.

Now, Susan was a stable girl. It was always her he counted on for any Christmas fair or Wedding Party - as long as preparations left her free to dance. If there was a dance. Sometimes she had been known to prepare Church coffee, and stay serving, even though there was no dancing going on.

But she was hardly what some would call a "true believer". Her brothers and sister had been. That is why it was such a shame losing them to Rome. So much better keeping them along here among Anglicans. Just to get some of the enthusiasm out of them. It wouldn't do to let it become Papist superstitions, would it?

Now he arrived at the door. He had a funny feeling she might have been to a dance, but at nine o' clock she would be awake or not too far from it. Even if she had been drinking a bit last evening.

She was in fact a bit under the weather, and she told him she wanted to take a cup of strong coffee before crying, but she wanted to take it alone.

He was pushed off. "I'll be calling later today."

"Do, but leave me alone now, will you!"

"Eleven?"

She was irritated if her eyebrows were not lying: "You know, we'll need to make arrangements for the funeral."

"Eleven," she agreed sullenly.

Ramandu and Galileo, part 2

Peter spoke up again:

"Is there no way we could prove it was the earth moving?"

Edmund said:

"Optically that could be done, if at all, by measuring parallax from Mars or something."

"OK, how would that prove it?"

"If Earth and Mars both move in simple ellipses around the sun, then parallax from Mars will be as simple as parallax seen from Earth. It will however be slower and bigger, since Mars has a greater orbit that takes longer to complete."

"And if not?"

"If the Sun moves around Earth and Mars around the Sun, and alpha Centauri really waggles ... well depends on distance. If distance were the same, that would look the same from Mars as in Heliocentric case, but ..."

"If not?"

"Depends on whether alpha Centauri is further away or closer than our theory says. If it is closer, its waggling is smaller than Sun's orbit around us, and it will count for less neutralising than the complex movement of Solar orbit with Martian orbit."

"So there are basically three possible outcomes of measuring parallax from Mars:
- you prove Earth stands still and alpha Centauri closer than four light years
- you prove earth stands still and alpha Centauri further away than four light years
- you prove alpha Centauri four light years away, without proving whether earth or sun moves each year."

"Yes, that is it."

"For alpha Centauri, that is?"

"There are about ten thousand stars that show annual waggling known as parallax at all."

"So if all of them moved as the Heliocentric theory states, even when seen from Mars?"

"It would probably mean the Earth moves."

"Probably?"

"If we accept the possibility that stars could be moved about by some spirits, by angels or something, then we could even so not exclude that the distances believed by astronomers were right for those ten thousand stars, but that they were moving in time with the sun around their places in a Heaven moving around us."

"And if one star of those, like alpha Centauri or another one ...?"

"Especially alpha Centauri! If anything with a very clear parallax shows something else from Mars than we would expect from Heliocentrism, there is less doubt about the measurement, and so a clearer case ..."

I shouted out: "... for Earth standing still, right?"

"Yes, but why do you shout?"

"Oh it is so totally exciting, Ed. And still just a bit confusing!"

"You agree, I assume, that when we are in a boat, the further away we are from something the less it seems to move? The trees on the river move very clearly, the mountains seem still to us, or if you like and say you know you are moving they seem to be following us, right?"

"Right."

"On the other hand, if something far away moves in our sight, say the fifteen degrees that you measure with your outstretched hand, it moves more the further away it is?"

"Right."

"So if we are four light years from alpha Centauri - the distance it takes light four years to run through ..."

"You mean light has a measured speed? It is not in one instant?"

"At least they say so, but even if they are wrong that only means 'four light years' is the wrong word for the distance, but it is still convenient."

"So if it is four light years away, either we move around Sun which stands still along with alpha Centauri, or alpha Centauri and Sun move same distance exactly parallel in two different places, and the Sun around us?"

"Right."

"But if it is eight light years away, we do not move and it moves twice the distance of the Sun but not around us?"

"Right."

"And if it is only one light year away, we do not move and it moves a quarter of the distance of the Sun but not around us and so on if it is even closer, like a light month, and so on?"

"Brilliant as a brick, Lu!"

"And observing alpha Centauri from both Earth and Mars is like observing some distant peak from two different boats to make sure if it is a Mountain or a Giant's Head?"

"Exactly, but in this case also to make sure the one observation point 'is really a boat' so to speak. If it is not, if it is in the unmoving centre of a daily rotation from moon up to stars, we cannot know the distance from itself - from ourselves that is - alone to alpha Centauri."

"Is it important to know it?"

"Not unless you plan going on a space voyage."

"And I suppose the waggling of this Centaur is well measured?"

"Well ... if some stars show 'backward parallax' as Father once told me, it is supposed to be due to mistakes in measuring."

"So we have not got any further than Galileo proving Robert Bellarmine wrong, then?"

"Not really, no."

"What if he was right?" I asked.

And Peter to answer:

"Then we cannot say the Popes were wrong to condemn him for heliocentrism."

"But wasn't there a cruel process with torture and all that?"

"Not for him, no. He was threatened with torture but he was too old according to the rules actually to be tortured: old men and cardiac patients were never tortured."

"But the burning him at the stake must have hurt pretty much, I bet."

"Sure, if he had been burnt, he was not. Not if our professor in history was right. He recanted and then spent the rest of his life in prison at home."

"Why is everyone saying he was then?"

"Because Giordano Bruno was."

"And he was a Heliocentric?"

"Who believed in many different solar systems and who believed each of them had its own maker or even just its own soul - and that God was just the soul of our solar system."

"Well, it does not sound as if he was a martyr for Christian truth then."