Joseph Antony | Pontificia Università Lateranense (original) (raw)

Papers by Joseph Antony

The rites of the Eastern Churches, as the patrimony of the entire Church of Christ, in which ther... more The rites of the Eastern Churches, as the patrimony of the entire Church of Christ, in which there is clearly evident the tradition which has come from the Apostles through the Fathers and which affirm the divine unity in diversity of the Catholic faith, are to be religiously preserved and fostered. (CCEO c. 39)
This canon echoes the teachings of Second Vatican Council especially that is expressed in its decree on the Eastern Churches Orientalium Ecclesiarum no. 1-2. OE no. 1 clearly states that the rites of the Eastern Churches are different expressions of the same faith that are transmitted “through fathers from the apostles and which constitutes part of the divinely revealed and undivided heritage of the whole church.” With the purpose of helping the Eastern Churches to realize their own identity the Congregation for the Eastern Churches published an “Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches” on January 06, 1996.
This seminar paper is an attempt to make a scientific study on the liturgical prescriptions of the Sacraments of Marriage, Penance, and Anointing of the Sick in the light of the Instruction of the Congregation for the Eastern Churches. Although this Instruction has fourteen chapters and 112 paragraphs, the present study is limited to chapters from ten to twelve. These chapters provide the norms regarding the proper celebration of the Sacraments of Marriage, Penance, and Anointing of the Sick. Through this study, we try to draw attention to the liturgical norms concerning these sacraments in the Code of Canons of the Eastern Churches and in the Code of Particular Law of the Syro-Malabar Church in view of evaluating their true meaning in the eastern liturgical tradition. The whole study is divided into three chapters, each dealing with one of these sacraments. Even though there are 126 canons in the CCEO dealing with these three sacraments, this study does not go through all of them. Rather, our study is focused only on the canons that directly deal with liturgical prescriptions.

Study of Bible is always a matter of question. If we want understand something in its fuller and ... more Study of Bible is always a matter of question. If we want understand something in its fuller and correct sense; we have to go to its background and to the circumstances were it is originated. So that is same in the study of Bible. Sometimes we find some words and events that are narrated in the Bible as meaningless and worthless. But when we go back to its circumstances we can find its contextual meaning. So in order to understand Bible in a holistic way we have to study about the geography, history, formation, and the versions of Bible.

0 Introduction Through this assignment paper I am trying to make a journey through my personalit... more 0 Introduction
Through this assignment paper I am trying to make a journey through my personality with an aim to unravel the implications of these personality theories in my life. In this study, personality theories are divided into four approaches such as Psychodynamic Theories, Behaviouristic Theories, Cognitive Social Learning Theories and Humanistic Theories. Here I am going through main theories of these four approaches and their find out their implication in my personality. This study is with an aim to correct my personality if there is any defects and to accept myself if there any defects with cannot be overthrown. I begin this study with brief history if my life.

0 Introduction Through this scientific paper I would like to make a research in the field of Phil... more 0 Introduction
Through this scientific paper I would like to make a research in the field of Philosophy of Aesthetics. When we look at the world outside we can see that every thing that is in the world has a unique beauty. As we are the rational and intelligent being that is in the world must have a beauty sense to enjoy and appreciate this richness of beauty. That is my task through this scientific paper to restructure my own thinking pattern and perspectives. For this purpose I am making a journey through the holistic branch of philosophy i.e., Aesthetics.

Thesis Chapters by Joseph Antony

General Introduction “I believe…in the Resurrection of the Body and Life Everlasting…” -Nicea... more General Introduction
“I believe…in the Resurrection of the Body and Life Everlasting…”
-Nicean Creed
The word resurrection always fascinated me. From the time I could remember, I have always heard this word either from the mouth of a priest or during the family prayer. When years passed and convictions became stronger during the formative years serious doubts came up regarding resurrection. And recently I got to attend a course concerning the ‘Encountering of the Mind-Body Problem’, in which the resurrection of the body played an important role. It was then that the topic of bodily resurrection sprang up in my mind and I decided to put it all in a small thesis which I have presented further.
Through this work, I am trying to give the reader a view of the ‘Notion of Bodily Resurrection’ according to the Thomistic understanding with a special reference to the compound dualism of St. Thomas Aquinas together with a Critical Analysis.
Resurrection bears an extraordinary mark, especially in all the religions and philosophies. It is one of the guarding or the founding pillars of all major religions and philosophies. It has its importance in both Eastern and western philosophy; though the eastern philosophy is influenced more due to its religiosity and ethical codes. The Western philosophical thoughts were influenced in such a way that it varied according to persons and systems. They had their own thinking pattern which made them think differently about resurrection. But greatly influenced were the theological aspects of all major religions even though only five of them are discussed here. The reader may find that both religion and philosophy influencing each other in the understanding of the notion of resurrection. But the real fact to be understood here is that the notion of resurrection is not clearly clarified neither in any philosophies and theologies. It remains as an assumptive factor.
But the main concern the ‘Notion of Resurrection’ is not entirely forsaken here due to its assumptive factor. The only person who is accountable and speaks with credibility on this is St. Thomas Aquinas. In his masterpiece Summa Theologica, he speaks about the notion of resurrection. The basic query to be faced here is that, what is the meaning of resurrection when all philosophical systems unanimously agree to the fact that the soul is immortal? It is here that Aquinas brings the notion of bodily resurrection. To make it simpler, an analysis is done on the whole of human being, his soul, its nature, faculties, activity, and death. Furthermore the notion of resurrection is explained as to make clear the state of the soul before and after resurrection, the cause, time and manner and some essential conditions of the resurrected body like integrity, impassibility, agility, clarity, etc. This may give the reader a firm conviction that resurrection is inevitable and that it is resurrection that gives meaning to life here on earth. Also there is no doubt that it is the resurrection of the body that gives meaning to the immortality of the soul.
When the Dominican scholar said that his (Aquinas) bellowing would be heard throughout the world, little did he know that his thoughts and philosophy would be giving sleepless nights to his critiques. His notion of bodily resurrection is highly criticized by some who consider that there are some flaws regarding the doctrine of bodily resurrection. The Christian Materialists, Peter Van Inwagen, Krista Hyde, Linda Badham, etc. criticize Aquinas in the most fashionable way regarding the identity, continuity, interaction, individuation, etc. of the risen bodies. This will make the reader think that the resurrection of the body is baseless. But the fact is that more hope is given to those who believe in the doctrine of resurrection. Finally I have given my reflection on the notion of bodily resurrection keeping in mind that criticisms will still arise which will provide a way for better understanding and new philosophizing.
I have tried to discuss whether the bodily resurrection is possible or not which all religions propagate. I hope that the readers will find it easy to comprehend basically the Thomistic understanding of bodily resurrection and form new ideologies and new concepts with a philosophical attitude.

Synopsis “Faith and reason are like two wings on which the human spirit raises to the contemplat... more Synopsis
“Faith and reason are like two wings on which the human spirit raises to the contemplating of truth: and God has place in the human heart a desire to know the truth - in a word, to know himself - so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves.”
These are the beginning words of John Paul II’s 13th Encyclical ‘Fides et Ratio’. Here Pope highlights the idea that each human being has a desire to know himself. This same conception can be traced back from Socrates’ words ‘Know thyself’. This is the main search or main theme in almost all Indian Philosophical schools. This self-knowledge is well-known in the realistic sense also because this will help one to lead a meaningful life. When we ask the question ‘who are we?’ two words may come to our mind i.e., mind and body. Body as the physical part of us doesn’t have anything to do with our curiosity, because it physically perceivable. The word ‘mind’ and ‘soul’ always fascinates our thoughts, because this word itself has some mysterious content where we could not reach with our external eyes.
This scientific paper on ‘Encounter Mind-body Problem: A Journey through St. Thomas Aquinas’ Modified Hylomorphism’, is a research through the philosophy of mind with an aim to find an amiable answer to the question of mind-body problem. St. Thomas Aquinas was an Italian friar of the thirteenth century and he is known as Catholic Theologian more than as a medieval philosopher. So the title of the scientific paper may lead to the question ‘why should anyone wish to study the philosophy or psychology of St. Thomas Aquinas to solve a purely philosophical problem. This question can be answered by the terms that is used in the title itself i.e., ‘Modified Hylomorphism.’ The term hylomorphism is traced back to Aristotle’s doctrine of Hylomorphism i.e., reality is constituted by form and matter. In the deeper sense it means that human beings are composed of soul as form and body as matter. In his psychology Aquinas takes doctrine of Hylomorphism and gives it a Christian colouring and makes it acceptable to Christian dogmas. So Aquinas’ modified hylomorphism could be best possible theory which could answer this philosophical issue.
In first section of this research paper I have made a historical analysis on mind-body problem. First of all let us make clarity to the term ‘mind.’ In philosophy, religion, psychology, and cognitive sciences the term ‘mind’ has a number of usages. We glance over at least four of them which carry the four senses of the ‘mind-body problem. Firstly, we may use the term ‘mind’ as Descartes had used the term ‘mens’, to refer mental properties such as thought, sense, belief, desire etc. Secondly, we may employ the term ‘mind’ to refer to a person’s intellectual capacities and capabilities. Thirdly, we may speak of a person’s mind as being by means of which he thinks. Fourthly, the term ‘mind’ may used to designate or denote a spiritual substance and individual thing of an immaterial nature. In this philosophical enquiry I would like to take the term ‘mind’ as that consist of both the first and last usages together.
For him human being is not composed of two substances such as body and soul, but they together constitute a substance i.e., human being. For example, in the case of understanding something, neither the soul alone nor body alone understands, but it is the whole human being who understands. So he calls them ‘incomplete substances.’ He says in his commentary on St. Paul’s First Letter to the Corinthians’ (15:17-19): “My soul is not me (anima mea non est ego).” Here he denies Plato’s notion of human being as soul. According to Aquinas “what I am, what you are, what everyone else is, is nothing less than a human being. And he refuses to identify the individual with the individual’s soul, as Descartes’ was to do.” Aquinas considers human soul as the principle of one’s intellectual activity and it is incorporeal and subsisting substatial form which can either exist in union with or independent of matter. It here we can find the reall distiction between human soul and animal soul, because animal soul is non-subsisting substantial form in Aquinas’s own words i.e., it can exist only in union with matter. Human being’s soul is not in the body as a hand in the glove or it is not united to body as an organist is united with the musical instrument. The examples mentioned above are instances of accidental union. It is not applicable in the case of soul and body. Rather human soul is joined with its body in substantial union. In his master piece Aquinas gives answer to the question where the mind is located? Here he says that the power of soul can be exercised in all parts of body; in respect to sight it is in the eye, in respect to hearing it is in the ear and so on.
The comparison between Aquinas’ modified hylomorphism with the dualistic and monistic philosophies of mind held that Aquinas’ conception of mind is in the middle position between monism and dualism. So his theory is free from the major demerits of both theories and the typical mind-body problem is inapplicable here. Because there is no interaction between the mind and body. When we speak of interaction let us make clear that there are mainly two reasons to hold that in Aquinas conception of mind there is no interaction between mind and body. Firstly, in this conception soul does not drive the body; instead, the soul structures the body that determines the organization of the body and its action or behavior. Secondly, in this conception, soul and body are unified by their interaction in a human being. So the mind-body problem ‘how immaterial, non-physical and non-spatial mind interact with spatial, physical and material body?’ cannot be attributed to Aquinas philosophy of mind.
A human being for Aquinas is a complex of prime matter and substantial form. So there is no problem of dual properties, because human being is seen here as compound being. Even though his theory had more clarity, he failed to answer the questions of separateness, individuation and continuation of the soul after death, etc. Though these questions are relevant; Aquinas contributions to the philosophy of mind are worthy of philosophical investigation.
Aquinas’ errors in the separateness, continuation and individuation of the soul after death could be answered by the Peter Inwagen by proposing a ‘naked kernel’ model of survival of the person. He states that at the time of disintegration of human body ‘naked kernel’ remains for the minimal material continuity of the person. Peter Inwagen takes the term ‘naked kernel’ from St. Paul’s First Letter to Corinthians chapter 15, versus 37 which state that “as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or some other grain.” Peter Inwagen interprets these words to give a best possible answer to the question of continuity of the soul after death. He states that as in the case of wheat which is sown will be transformed into new crop, and yet this is continuation at the resurrection and the corrupted body will transform into uncorrupted heavenly body. This model of survival of the person solves Aquinas’ errors.
The insight that I have received from this research paper is that the veil that covers the concept of mind is never removed. The term ‘Mind’ still remains mysterious. This reality does not discourage us; rather it shows us that there is something more to find out. So let us sharpen our thoughts and reason, and begin our intellectual research on ‘Mind.’ As Blessed John Paul II instructed, let us use our faculties of faith and reason in this journey to find out our own human nature, which is our basic thirst.
`

Other by Joseph Antony

Drafts by Joseph Antony

PAURASTYA VIDYĀPĪṬHAM, INSTITUTE OF EASTERN CANON LAW, 2022

Today the Catholic Church in India is composed of Christians belonging to three sui iuris Churche... more Today the Catholic Church in India is composed of Christians belonging to three sui iuris Churches: Syro-Malabar Church, Syro-Malankara Church, and Latin Church. In this seminar paper, we are concerned with the Syro-Malabar Church. Through this scientific work, we wish to make a historico-juridical appraisal of the hierarchical authority in the Indian Church. This study focuses on the constitution of the Syro-Malabar hierarchy. The whole paper is divided into five sections. In the first section, which is entitled ‘Apostolic period’, we study the apostolic origin of the Indian Church. The second section deals with the ‘East Syrian Period’. In this period, we could see a deep-rooted relationship between the sister Churches of Persian Empire and India. In the third section ‘Papal Primacy and the Indian Church’, we study the St Thomas Christians’ understanding of the doctrine of papal primacy. The fourth section introduces the ‘Latin period’ which had begun with the arrival of the Portuguese. During this period St Thomas Christians were under the jurisdiction of Padroado and Propaganda. In the fifth section ‘the Syro-Malabar period’ we notice the erection of vicariates and appointment of native bishops and the gradual development of the Syro-Malabar Hierarchy. In this period, we could see the re-birth of St Thomas Christians under the new tile ‘Syro-Malabar Major Archiepiscopal Church’.

PAURASTYA VIDYĀPĪṬHAM, INSTITUTE OF EASTERN CANON LAW, 2022