All posts tagged: Kant

The Personalist Awakening in 20th Century Catholic Moral Thought

The personalist awakening in 20th century Catholic moral thought restored the ancient and medieval priority accorded to persons—as well as to the ways of relating between them (especially friendship)—to the modern field of ethics and moral theology. Furthermore, friendship is a strong idiomatic pattern in New Testament reflections, according to which, through the life, death, and resurrection of Jesus Christ, we can once again enjoy friendship with God. Jesus related not only to the Apostles as friends, but to all who gathered around him as friends. Jesus says the following in John 15: This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends. You are my friends if you do what I command you. I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father (12-15). Though the …

Must Catholics Hate Hegel?

Among the vanishingly few things that command agreement among Catholics is that Hegel is a bad idea. Divergent, even mutually antagonistic, Anglophone Catholic circles such as Concilium, Communio, and paleo-Thomism hate Hegel because they see him as dodgy, corrosive, or just plain heretical. Indeed, it is difficult to imagine a figure at once more disdained and less read by Catholics than him.[1] A recent piece by C.C. Pecknold offers a near perfect object lesson.[2] Its title, “The philosopher who poisoned German theology,” blazons its intentions. The German Church’s problems—empty pews, a vocation shortage, administrative tumescence, liberal bishops—are, Pecknold argues, in large part the consequence of a theological decision. German theology summoned the wrong doctor to its bed to dress trauma-wounds inflicted by the Enlightenment: none other than G.W.F. Hegel. But Hegel’s salves only deepened the damage. And German theology’s wounds fester still. To be sure, Pecknold’s not altogether interested in Hegel. He is rather interested in genealogy, in locating the poison tree who bore German Catholicism’s bitter fruit—particularly certain elements of its prelates’ proposal on …