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Tuesday, May 15, 2007
Wednesday, March 21, 2007
News Update from Fr. Hilary Martin, OP
This past October I attended made a pilgrimage from Arltunga to Santa Teresa in Central Australia. I made this pilgrimage with about 20 members of the Aboriginal Commission of the Archdiocese of Melbourne. There was a social justice theme to this pilgrimage. It began with a smoking service for us and we were blessed and given permisson to visit Arltunga site, now abandoned. During WWII (when the Northern Territory was under martial law) the aboriginal community of Alice Springs was ejected, houses, chattels and all, and sent to this desert location at a moments notice. (To be fair to the government this was instigated by the threat of meningitis.) The aboriginal community was forced to live at Arltunga for about 10 years under difficult desert conditions. The location was on an abandoned gold mine and the ground water had become toxic. There were many early deaths. Fortunately, the bishop was able to buy a place at Santa Teresa outside Alice Springs, a good place, where the community now lives today. They have wonderful aboriginal artists living there and it was a joy to be with them at the end of the journey. There were welcoming ceremonies, a smoking service with a spiritual advisor and visits to sacred places in the area.
At the end of the pilgrimage I attended the triennial meeting of Catholic Aboriginal leaders from all over Australia -- about 600 people in all with about 8 bishops, and with some whites as guests. I attended as a delegate from the state of Victoria. The meeting was an excellent opportunity for me to meet long-term aboriginal friends from the NT, especially from Wadeye, which I visit frequently. The meeting at Alice Springs was to celebrate the 20th anniversary of Pope John Paul IIs visit there. He had made a powerful statement in 1996 in favour of indigenous cultures, especially powerful in Australia. The aboriginal community was saying, I suspect, that the Pope's message was being lost or forgotten.
I returned to the United States from Australia in December to teach the History of Medieval Thought and Culture once again, and a graduate course doing a close reading in a key text of Thomas Aquinas, the Disputed Question, the De Veritate. In March I read a paper at the annual Medieval Association of the Pacific, which met this year at UCLA (my old Alma Mater). This is an academic society of professors of medieval studies in universities and colleges on the West Coast. My paper, Money in Transition, was about the development of money in the 14th century and the work of Nicole Oresme.
I had to put on hold my plans to conduct a course on aboriginal land and religion until I could find sufficient grant money to help my student defray costs for a flight to Australia. This course was, and is, to be conducted in conjunction with the Centre for Religion and Education at the GTU.
At the end of the pilgrimage I attended the triennial meeting of Catholic Aboriginal leaders from all over Australia -- about 600 people in all with about 8 bishops, and with some whites as guests. I attended as a delegate from the state of Victoria. The meeting was an excellent opportunity for me to meet long-term aboriginal friends from the NT, especially from Wadeye, which I visit frequently. The meeting at Alice Springs was to celebrate the 20th anniversary of Pope John Paul IIs visit there. He had made a powerful statement in 1996 in favour of indigenous cultures, especially powerful in Australia. The aboriginal community was saying, I suspect, that the Pope's message was being lost or forgotten.
I returned to the United States from Australia in December to teach the History of Medieval Thought and Culture once again, and a graduate course doing a close reading in a key text of Thomas Aquinas, the Disputed Question, the De Veritate. In March I read a paper at the annual Medieval Association of the Pacific, which met this year at UCLA (my old Alma Mater). This is an academic society of professors of medieval studies in universities and colleges on the West Coast. My paper, Money in Transition, was about the development of money in the 14th century and the work of Nicole Oresme.
I had to put on hold my plans to conduct a course on aboriginal land and religion until I could find sufficient grant money to help my student defray costs for a flight to Australia. This course was, and is, to be conducted in conjunction with the Centre for Religion and Education at the GTU.
Thursday, March 15, 2007
2007 Aquinas Lecture
This year's Aquinas Lecture was given on March 13 by Thomas S. Hibbs, Distinguished 
Professor of Ethics & Culture and Dean of the Honors College at Baylor University. His lecture, entitled "Everything that Rises Must Converge: Aquinas's Theological Re-formation of the Cardinal Virtues," focused on the theological reformation of these virtues, specifically looking at the examples of courage and prudence, and the connection of the virtues with the good life, as found in the incarnation and the example of Christ's sacrifice. Hibbs spoke most during his lecture and was questioned most about the virtue of courage and the changes in Aquinas's interpretation of this virtue from its roots in ancient philosophy. Aquinas emphasizes courage as an endurance, more than as an "attack," so the exemplar of courage is not the warrior, but the martyr whose patient witness patterns the life of Christ and gives witness to the highest truths about God and faith.
Professor of Ethics & Culture and Dean of the Honors College at Baylor University. His lecture, entitled "Everything that Rises Must Converge: Aquinas's Theological Re-formation of the Cardinal Virtues," focused on the theological reformation of these virtues, specifically looking at the examples of courage and prudence, and the connection of the virtues with the good life, as found in the incarnation and the example of Christ's sacrifice. Hibbs spoke most during his lecture and was questioned most about the virtue of courage and the changes in Aquinas's interpretation of this virtue from its roots in ancient philosophy. Aquinas emphasizes courage as an endurance, more than as an "attack," so the exemplar of courage is not the warrior, but the martyr whose patient witness patterns the life of Christ and gives witness to the highest truths about God and faith.To download the file to your harddrive, right click here and choose Save Target As (or Save Link As) from the context menu and choose where you would like to save it.
The Aquinas Lecture is a yearly academic event in which the DSPT faculty nominate a distinguished scholar to give a presentation applying the teaching and methodology of Thomas Aquinas to issues of contemporary significance.
Wednesday, March 7, 2007
The Dumb Ox: The Practice of Fasting
On March 6, 2007, the Dumb Ox series hosted a talk, entitled "The Practice of Fasting: Can Catholicism Learn from Islam?" The speaker was Elissa McCormack, a M.A. Theology student at DSPT, who spoke about the practice of fasting both in Catholicism and Islam based on research that she had done for Sr. Marianne Farina's "Understanding Islam" class.
Her thesis is that with the changes in the practices of fasting and abstinence from meat that occurred after Vatican II, there also came a certain amount of confusion over what the new teaching of the Church was. She pointed out that the United States Conference of Catholic Bishops was calling the faithful to continue to abstain from meat on all Fridays, but was allowing Catholics to have the option to instead substitute acts of charity or piety for this practice. The problem is that most Catholics understood that the requirements for abstaining from meat and fasting were being taken away, but they did not, and still do not today, understand that something else was put into place. Additionally, everyday Catholics are not being taught about the history of fasting in the Catholic Church, and its important connection to the themes of penance, self-discipline, prayer, and works of charity or almsgiving.
The practice of fasting during the month of Ramadan in Islam can be contrasted with how fasting is practiced in the Catholic Church today. First, the practice in Islam is much more rigorous: abstaining from eating, drinking, smoking, sexual activity, and even sinful thoughts from dawn to sunset each day. This can be contrasted with the Catholic instructions on fasting which allow one large meal and two small meals during the day, which looks to most people not like fasting, but breakfast, lunch, and dinner! Fasting during Ramadan is also connected closely to taqwa, or God-consciousness, and Ramadan is considered to be a time when closeness to God is most possible.
Elissa claimed that Catholics should look to the example of Islam both to understand more about the connection between fasting and spiritual life and to have an example of the possibility of practicing a more rigorous form of fasting. The lively discussion following her talk began by questioning what it is about Islam that makes this practice so much more understood by the average Muslim compared to Catholicism. The issue that was finally raised, however, is that of the role of teaching in the Catholic Church: Who, ultimately, is responsible for instructing Catholics in their religion? Parents? Priests? Teachers? The only thing that was lacking from the discussion was the presence of the Dominican brothers so that we might have understood the role of teaching in the Church from the perspective of those who will be taking a major role in it.
The Dumb Ox is an amateur theology forum sponsored by the students of DSPT. The name is based on the description of St. Thomas Aquinas that is attributed to St. Albert the Great. He said, "You call him a Dumb Ox. I tell you that the Dumb Ox will bellow so loud that his bellowing will fill the world." The next Dumb Ox event will be held on Tuesday, March 20 at 7:30pm at DSPT.
Her thesis is that with the changes in the practices of fasting and abstinence from meat that occurred after Vatican II, there also came a certain amount of confusion over what the new teaching of the Church was. She pointed out that the United States Conference of Catholic Bishops was calling the faithful to continue to abstain from meat on all Fridays, but was allowing Catholics to have the option to instead substitute acts of charity or piety for this practice. The problem is that most Catholics understood that the requirements for abstaining from meat and fasting were being taken away, but they did not, and still do not today, understand that something else was put into place. Additionally, everyday Catholics are not being taught about the history of fasting in the Catholic Church, and its important connection to the themes of penance, self-discipline, prayer, and works of charity or almsgiving.
The practice of fasting during the month of Ramadan in Islam can be contrasted with how fasting is practiced in the Catholic Church today. First, the practice in Islam is much more rigorous: abstaining from eating, drinking, smoking, sexual activity, and even sinful thoughts from dawn to sunset each day. This can be contrasted with the Catholic instructions on fasting which allow one large meal and two small meals during the day, which looks to most people not like fasting, but breakfast, lunch, and dinner! Fasting during Ramadan is also connected closely to taqwa, or God-consciousness, and Ramadan is considered to be a time when closeness to God is most possible.
Elissa claimed that Catholics should look to the example of Islam both to understand more about the connection between fasting and spiritual life and to have an example of the possibility of practicing a more rigorous form of fasting. The lively discussion following her talk began by questioning what it is about Islam that makes this practice so much more understood by the average Muslim compared to Catholicism. The issue that was finally raised, however, is that of the role of teaching in the Catholic Church: Who, ultimately, is responsible for instructing Catholics in their religion? Parents? Priests? Teachers? The only thing that was lacking from the discussion was the presence of the Dominican brothers so that we might have understood the role of teaching in the Church from the perspective of those who will be taking a major role in it.
The Dumb Ox is an amateur theology forum sponsored by the students of DSPT. The name is based on the description of St. Thomas Aquinas that is attributed to St. Albert the Great. He said, "You call him a Dumb Ox. I tell you that the Dumb Ox will bellow so loud that his bellowing will fill the world." The next Dumb Ox event will be held on Tuesday, March 20 at 7:30pm at DSPT.
Wednesday, February 7, 2007
PhD Admissions Panel Hosted by DSPT
On Tuesday, February 6, the newly-formed DSPT Academic Group hosted a GTU-wide PhD Admissions Panel. The panel consisted of Joseph Duggan, Associate Dean of the Graduate Division for Degrees, Admissions, and Appointments at UC-Berkeley, Kathleen Kook, Assistant Dean for Admissions at the GTU, and John Campbell, Professor of Philosophy at UC-Berkeley. The panel opened with an introduction by Elissa McCormack, ASDSPT President, followed by short talks by each of the panel participants and ending with time for questions.
All of the panel participants spoke about the general admissions process for doctoral programs, emphasizing that students should take the time to really consider if a PhD is what they want to do. Since PhD programs are, on average, a seven-year commitment, students interested in doing a PhD should think long and hard about whether or not this is really what they want to do. The panel participants all also gave GTU students some great tips about how to best put together their applications, like asking a professor in advance if they would be able to write a good letter of recommendation for you, remembering to rewrite your writing sample to incorporate the comments of your professor, and trying not to worry about the aspects of your application that are not under your control and focusing on the ones that are (like the personal statement and writing sample). Another important suggestion, reiterated by all the participants, was to ask professors about what programs would be best for your interests and to not be afraid to contact the departments and the faculty at these schools directly.
The DSPT Academic Group was formed in the fall of 2006 by a group of students who are all interested in pursuing PhD work after finishing at DSPT. Although the group is currently in a fluid form, the students who attended the PhD Admissions Panel will all be asked about their preferences about how such a group could best support them both during their M.A. and through the PhD application process. The Academic Group hopes to become a permanent presence at the GTU, run by students at DSPT since more of the lay DSPT students seem to be interested in academics in comparison to the large percentages of ministry-focused students at the other GTU schools.
-- Elissa McCormack
All of the panel participants spoke about the general admissions process for doctoral programs, emphasizing that students should take the time to really consider if a PhD is what they want to do. Since PhD programs are, on average, a seven-year commitment, students interested in doing a PhD should think long and hard about whether or not this is really what they want to do. The panel participants all also gave GTU students some great tips about how to best put together their applications, like asking a professor in advance if they would be able to write a good letter of recommendation for you, remembering to rewrite your writing sample to incorporate the comments of your professor, and trying not to worry about the aspects of your application that are not under your control and focusing on the ones that are (like the personal statement and writing sample). Another important suggestion, reiterated by all the participants, was to ask professors about what programs would be best for your interests and to not be afraid to contact the departments and the faculty at these schools directly.
The DSPT Academic Group was formed in the fall of 2006 by a group of students who are all interested in pursuing PhD work after finishing at DSPT. Although the group is currently in a fluid form, the students who attended the PhD Admissions Panel will all be asked about their preferences about how such a group could best support them both during their M.A. and through the PhD application process. The Academic Group hopes to become a permanent presence at the GTU, run by students at DSPT since more of the lay DSPT students seem to be interested in academics in comparison to the large percentages of ministry-focused students at the other GTU schools.
-- Elissa McCormack
Thursday, September 21, 2006
United Nations International Day of Peace
Today united with brothers and sisters around the world, the Dominican School of Philosophy and Theology re-dedicates itself to work for justice and peace. Key to promoting a culture of peace is cooperation, collaboration and dialogue among faith traditions.
Pope Benedict XVI calls us to this important mission stating that peace results only from witnessing to and working in Truth:
[We] must realize that peace cannot be reduced to the simple absence of armed conflict, but needs to be understood as ''the fruit of an order which has been planted in human society by its divine Founder'', an order ''which must be brought about by humanity in its thirst for ever more perfect justice''. As the result of an order planned and willed by the love of God, peace has an intrinsic and invincible truth of its own, and corresponds ''to an irrepressible yearning and hope dwelling within us''. (2006 World Day of Peace http://www.vatican.va).
Pope Benedict urges scholars and pastors to engage in “frank and sincere dialogue with great mutual respect” (Vatican News September 20, 2006).
The Muslim community responds favorably to the call for dialogue. It remains committed to a renewed engagement that will help us heal a world torn apart by hatred and violence.
We reject and decry all violence committed by Muslims against Christian and Catholic individuals and institutions. Such violence is sinful and unlawful. We urge Muslim authorities to increase their protection of Christians and their houses of worship, and to prosecute anyone who commits such acts of violence.
Muslim Americans welcome the gestures of friendship and understanding that have been made by their Catholic friends and colleagues, and express our sincere interest in continuing our dialogue with the Catholic Church to build the bridges of understanding between us. (Islamic Society of North America http://www.isna.net).
Though recent events have been a great test for our faith communities, Muslims and Catholics in a spirit of solidarity will join together to keep the Ramadan fast and pray for peace. (http://www.masnet.org).
The Dominican School of Philosophy and Theology offers information about interfaith dialogue and related local events. Postings will appear on our website throughout the coming weeks.
Pope Benedict XVI calls us to this important mission stating that peace results only from witnessing to and working in Truth:
[We] must realize that peace cannot be reduced to the simple absence of armed conflict, but needs to be understood as ''the fruit of an order which has been planted in human society by its divine Founder'', an order ''which must be brought about by humanity in its thirst for ever more perfect justice''. As the result of an order planned and willed by the love of God, peace has an intrinsic and invincible truth of its own, and corresponds ''to an irrepressible yearning and hope dwelling within us''. (2006 World Day of Peace http://www.vatican.va).
Pope Benedict urges scholars and pastors to engage in “frank and sincere dialogue with great mutual respect” (Vatican News September 20, 2006).
The Muslim community responds favorably to the call for dialogue. It remains committed to a renewed engagement that will help us heal a world torn apart by hatred and violence.
We reject and decry all violence committed by Muslims against Christian and Catholic individuals and institutions. Such violence is sinful and unlawful. We urge Muslim authorities to increase their protection of Christians and their houses of worship, and to prosecute anyone who commits such acts of violence.
Muslim Americans welcome the gestures of friendship and understanding that have been made by their Catholic friends and colleagues, and express our sincere interest in continuing our dialogue with the Catholic Church to build the bridges of understanding between us. (Islamic Society of North America http://www.isna.net).
Though recent events have been a great test for our faith communities, Muslims and Catholics in a spirit of solidarity will join together to keep the Ramadan fast and pray for peace. (http://www.masnet.org).
The Dominican School of Philosophy and Theology offers information about interfaith dialogue and related local events. Postings will appear on our website throughout the coming weeks.
Wednesday, July 5, 2006
From the Spring 2006 GTU Currents Newsletter - Students Speak
Three students from the Dominican School of Philosophy and Theology talk about their experience at the Graduate Theological Union.
CHRISTOPHER FADOK, O. P.
The Graduate Theological Union's connection to UC Berkeley is huge.I took a graduate-level class there on the nature of consciousness with world-renowned philosopher John Searle. One of my Dominican brothers and I were the only two enrolled from the GTU. I remember one Berkeley student asking us about St. Augustine and the nature of the soul, and how that would relate to issues in the philosophy of mind. It was an opportunity to make critical and creative dialogue happen, and participate in broader conversations about philosophical issues.
LAWRENCE KING
The most important thing is to not lose sight of the reason why you've come here. Most of us arrive with some specific goal, something important that's related to the outside world-to evangelize or to do social work or to reach out to people who aren't certain about their beliefs. In addition to questions of abstract theology, I try to remember the real people whose lives-physical and intellectual-are impacted by these teachings.
COLLEEN POWER
Studying here has given me the tools to talk with others in an open and responsive way, particularly those outside of the GTU. People hear that you're studying theology and they want to talk about it. Perfect strangers, on an airplane or on the street, often engage me in in-depth conversations about theology and life in general. They ask amazing questions. These discussions bridge gaps between my own understanding and faith with other points of view, and they give us a chance to say to each other, "This is what I believe."
CHRISTOPHER FADOK, O. P.
The Graduate Theological Union's connection to UC Berkeley is huge.I took a graduate-level class there on the nature of consciousness with world-renowned philosopher John Searle. One of my Dominican brothers and I were the only two enrolled from the GTU. I remember one Berkeley student asking us about St. Augustine and the nature of the soul, and how that would relate to issues in the philosophy of mind. It was an opportunity to make critical and creative dialogue happen, and participate in broader conversations about philosophical issues.LAWRENCE KING
The most important thing is to not lose sight of the reason why you've come here. Most of us arrive with some specific goal, something important that's related to the outside world-to evangelize or to do social work or to reach out to people who aren't certain about their beliefs. In addition to questions of abstract theology, I try to remember the real people whose lives-physical and intellectual-are impacted by these teachings.COLLEEN POWER
Studying here has given me the tools to talk with others in an open and responsive way, particularly those outside of the GTU. People hear that you're studying theology and they want to talk about it. Perfect strangers, on an airplane or on the street, often engage me in in-depth conversations about theology and life in general. They ask amazing questions. These discussions bridge gaps between my own understanding and faith with other points of view, and they give us a chance to say to each other, "This is what I believe."
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