Pints With Aquinas has been around for 1 year!!!!
To celebrate, Peter Kreeft will share with us 12 quick stories about St. Thomas Aquinas.
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Please support the show here: Patreon.com/PWA
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Pints With Aquinas has been around for 1 year!!!!
To celebrate, Peter Kreeft will share with us 12 quick stories about St. Thomas Aquinas.
—
Please support the show here: Patreon.com/PWA
By pintswaquinas Leave a Comment
In today’s episode we chat with Thomas about Mary, and whether or not it’s appropriate to call her the Mother of God (instead of the Mother of Jesus or something).
In this episode I read from Aquinas’s Shorter Summa published by Sophia Institute Press.
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Thanks to the following patrons of Pints With Aquinas
$20
Jed Florstat
Daniel Szafran
Phillip Hadden
Katie Kuchar
Phillipe Ortiz
Russell T Potee
$10
Malcolm Paul MacDonald
Nick Sungenis
Kevin Donaoe
Dennis Mahoney
Katherine Szojka
Shawn Pierce
Ebitimi Alaibe
Michael Nugent, chair of Atheist Ireland, debates William Lane Craig, of Reasonable Faith, in University College Cork, Ireland, on March 21, 2017.
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Learn more about William Lane Craig here: http://www.reasonablefaith.org/
Learn more about Michael Nugent and Atheist Ireland here: http://atheist.ie/
See the video here: https://www.youtube.com/watch?v=wmlcmVye4hM
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Today I chat with Dr. Kevin Vost about the 4 cardinal and 3 theological virtues.
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Get Pints With Aquinas the book, here: https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404
Support Pints With Aquinas here: http://www.patreon.com/pwa
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Thanks to the following patrons of Pints With Aquinas
$20
Jed Florstat
Daniel Szafran
Phillip Hadden
Katie Kuchar
Phillipe Ortiz
Russell T Potee
$10
Malcolm Paul MacDonald
Nick Sungenis
Kevin Donaoe
Dennis Mahoney
Katherine Szojka
Shawn Pierce
Ebitimi Alaibe
By pintswaquinas Leave a Comment
Today we discuss with Thomas the sin of sloth. What is it? When does it become a mortal sin?
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Get the book: https://www.amazon.com/Pints-Aquinas-Thoughts-Angelic-Doctor/dp/0692752404
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Sloth, according to Damascene (De Fide Orth. ii, 14) is an oppressive sorrow, which, to wit, so weighs upon man’s mind, that he wants to do nothing; thus acid things are also cold. Hence sloth implies a certain weariness of work, as appears from a gloss on Psalm 106:18, “Their soul abhorred all manner of meat,” and from the definition of some who say that sloth is a “sluggishness of the mind which neglects to begin good.”
Now this sorrow is always evil, sometimes in itself, sometimes in its effect. For sorrow is evil in itself when it is about that which is apparently evil but good in reality, even as, on the other hand, pleasure is evil if it is about that which seems to be good but is, in truth, evil. Since, then, spiritual good is a good in very truth, sorrow about spiritual good is evil in itself. And yet that sorrow also which is about a real evil, is evil in its effect, if it so oppresses man as to draw him away entirely from good deeds. Hence the Apostle (2 Corinthians 2:7) did not wish those who repented to be “swallowed up with overmuch sorrow.”
Accordingly, since sloth, as we understand it here, denotes sorrow for spiritual good, it is evil on two counts, both in itself and in point of its effect. Consequently it is a sin, for by sin we mean an evil movement of the appetite, as appears from what has been said above (II-II:10:2; I-II:74:4).
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mortal sin is so called because it destroys the spiritual life which is the effect of charity, whereby God dwells in us. Wherefore any sin which by its very nature is contrary to charity is a mortal sin by reason of its genus. And such is sloth, because the proper effect of charity is joy in God, as stated above (II-II:28:1), while sloth is sorrow about spiritual good in as much as it is a Divine good. Therefore sloth is a mortal sin in respect of its genus. But it must be observed with regard to all sins that are mortal in respect of their genus, that they are not mortal, save when they attain to their perfection. Because the consummation of sin is in the consent of reason: for we are speaking now of human sins consisting in human acts, the principle of which is the reason.
Wherefore if the sin be a mere beginning of sin in the sensuality alone, without attaining to the consent of reason, it is a venial sin on account of the imperfection of the act. Thus in the genus of adultery, the concupiscence that goes no further than the sensuality is a venial sin, whereas if it reach to the consent of reason, it is a mortal sin. So too, the movement of sloth is sometimes in the sensuality alone, by reason of the opposition of the flesh to the spirit, and then it is a venial sin; whereas sometimes it reaches to the reason, which consents in the dislike, horror and detestation of the Divine good, on account of the flesh utterly prevailing over the spirit. On this case it is evident that sloth is a mortal sin.
ST II-II, Q. 35, A. 1;3.
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Thanks to the following patrons of Pints With Aquinas
Jed Florstat
Daniel Szafran
Phillip Hadden
Katie Kuchar
Phillipe Ortiz
Malcolm Paul MacDonald
Nick Sungenis
Kevin Donaoe
Dennis Mahoney
Katherine Szojka
Shawn Pierce
Today we’ll take a look at one of Aquinas’ lesser known works, On Evil. In it, among other things, he addresses the question, can the demons read our thoughts. That’s what we’ll be discussing.
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Here is the Anima Christi prayer I shared:
Soul of Christ, sanctify me
Body of Christ, save me
Blood of Christ, inebriate me
Water from Christ’s side, wash me
Passion of Christ, strengthen me
O good Jesus, hear me
Within Thy wounds hide me
Suffer me not to be separated from Thee
From the malicious enemy defend me
In the hour of my death call me
And bid me come unto Thee
That I may praise Thee with Thy saints
and with Thy angels
Forever and ever
Amen
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Thanks to the following patrons of Pints With Aquinas
Jed Florstat
Daniel Szafran
Phillip Hadden
Katie Kuchar
Phillipe Ortiz
Malcolm Paul MacDonald
Nick Sungenis
Kevin Donaoe
Dennis Mahoney
Katherine Szojka
Shawn Pierce