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The story whereby a band releases much loved debut featuring infectious crossover lead single to adoration and critical acclaim, only to release more commercial follow-up albums and subsequently find themselves abandoned and eventually forgotten by their formerly adoring, but now snide disregarding audience is a cliché so passé in itself that it has become little more than a brush with which to tar supposed indie elitists.
Persecution complex aside, Hot Hot Heat are a perfect cautionary tale in this regard. When guitarist Dante DeCaro left after Make Up the Breakdown he seemed to take with him much of what made that album such fun. On albums two and three, Elevator and Happiness Ltd., the remaining members of HHH straightjacketed the exuberance of their debut in favour of beige MOR indie-rock, like a less obnoxious Kings of Leon, but (and here's the main thing) minus the record sales, mainstream profile and festival headlining slots. In other words their bid for mainstream success was a total failure and their return to their roots on 2010's Future Breeds may have been their best album since their debut, but it was merely a mitigating gesture. Too little, too late.
If you're not familiar with Fur Trade you might wonder why I am chuntering on about Hot Hot Heat so much. The reasons are two-fold; firstly, Fur Trade is a side-project comprising HHH frontman Steve Bays and Parker Bossley of fellow Canadians the Gay Nineties; secondly, Don't Get Heavy is very much like the adventurous second (and second best) album that Hot Hot Heat never made. That's not to say it comes anywhere near Make Up the Breakdown in quality, but in surpassing the rest of HHH's back catalogue it shares that record's awkwardness melodicism and gleefully uncool energy, giving Steve Bays a chance to rediscover his fast and loose vocal (in)discipline. The breathless vocal delivery on passages of 'In Between Dreams' and 'Can You Dig It? (Yes I Can)' are particularly thrilling as they spill over the constant changing up of rhythm and style. 'In Between Dreams' even breaks down midpoint into a would be acoustic psychedelic trip, which is in all honesty a drag, but the two and a half minutes of foreboding Faint-esque synthpop and toy piano sweetness are a delight and credit is due as much to Bossley as it is to Bays.
Despite Fur Trade's frankly absurd self-description as an 'experimental electronic yacht duo', the electronic aspect of their sound is far from revelatory and the 'yacht rock' is only evident on the Duran Duran-esque 'Same Temptation', which comes replete with saxophone and funk-lite guitar. Fur Trade are tinkering studio engineers rather than electronic music pioneers. For all its energy Don't Get Heavy sounds fussed over with mixed results. The lithe neon lit title-track (which could be accurately titled 'Do Get Breathy') benefits from subtle panning that prevents it falling into the trap of clumsy r'n'b-indie schtick à la Pop Etc.; 'Burning the Locals' is all the more infectious for the earworm from the intro refrain burrowing its way through the song across different instrumentation and the sugary adornments of the punchy New Wave number 'Praying to the Lottery Ticket God' successfully distract the listener from its woeful lyrics.
Conversely, although they rarely want for a good hook, Fur Trade still seem to feel they have to compensate with extraneous studio trickery; 'Voyager' is a garishly overcooked synth-pop nightmare and the dirty piano-stomp of 'Glory Daze' is overloaded with extraneous phased drums and other effects. Likewise the sheer pile-up of ideas betrays the fact that some songs are made-up of half-formed sketches, such as the combination of burbling synth and country balladry on 'Our Life Starts Now'.
Lead single 'Kids These Days' and the very Hot Hot Heat-esque stuttering organ of album closer 'Pleasure Bound' are strong proof that Fur Trade can do more with less. The overarching impression that Don't Get Heavy gives of this nascent duo is one of all old strengths rediscovered and new strengths waiting to be fully realised. It's a decent enough starting point.
6Neil Ashman's Score


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Game Changers
|Episode Description
|Wednesday, Sep 25, 2013 - 5:58 AM
The program tells of a pilot program in to identify high-ability people in STEM fields (science, technology, engineering and math), fund their training at four universities and create new teacher-preparation programs that focus on the skills and knowledge needed in the Information Age. Follow the individuals who received a $30,000 stipend, completed the newly created master's degree program, then worked in Indiana's high-need rural and urban schools. G
|More Game Changers on WORLD (MT)
Wednesday, Sep 25, 2013 - 5:58 AM
Wednesday, Sep 25, 2013 - 11:58 AM

subset: commoncrawl


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Pursell falls in round two of women's amateur tournament
Lipscomb Lady Bisons golfer Katie Pursell lost to University of Kentucky golfer Alyssa Randolph Thursday in the second round of match play in the 69th Women's Amateur Championship at the Memphis Country Club in Memphis, Tenn.
Randolph was the second opponent in a row from the Southeastern Conference for Pursell. Randolph held a four-stroke lead with three holes left.
Pursell beat Jilian Brodd from the University of Mississippi in the first round of match play Wednesday. Pursell, a junior from Hendersonville, Tenn., held a three-stroke lead over Brodd with two holes left to play to end the match.


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Eagles general manager Howie Roseman briefly updated the Eagles' website on the team's coaching search Wednesday. Roseman said he is confident potential candidates know the Eagles offer a framework conducive to success.
The men who seemed to be the top candidates, Penn State coach Bill O'Brien and Oregon coach Chip Kelly, decided to stay in college. The Eagles are interviewing former Bears coach Lovie Smith Thursday. They have announced plans to speak with Colts offensive coordinator Bruce Arians, Cincinnati offensive coordinator Jay Gruden, and Seattle defensive coordinator Gus Bradley, though those interviews are not set.
"They know we have a great owner" in Jeffrey Lurie, Roseman told interviewer Dave Spadaro. "Who's going to support and give as much resources as possible to make sure we succeed. They know that we have just supported a coach for 14 years. We're built that way. This whole organization is built to support a head coach. They know that, not only in actions, but it words. All they have to do is call Andy Reid and know that that's how we do it.
"We develop family here. People who have been here have been here for a long time, they've grown together ... It's been a very positive experience. I'm not saying we're the perfect franchise, by any stretch of the imagination, but it's a great tribute to Jeffrey and what he's building here."
Roseman said lengthy, nine-hour interviews like the ones with O'Brien and Kelly touch on every detail of a potential coach's operation.
"How they run meetings, how they run training camp, what they're looking for in players, what they're looking for in coaches, getting an overall picture, because being a head coach in the National Football League, that's a big job, and you're a CEO. You have to have a plan and know what you're doing in every area," Roseman said. "You'd be surprised at how detailed these people are, when it comes to strength and conditioning, or a training staff, or video, they have the answers, and it's very interesting to hear."
The Eagles never promised a quick resolution to the search -- in fact, Lurie sketched out exactly the opposite last week when he spoke with reporters,
"Jeffrey's been very adamant with us, that the key is getting the right guy. The key isn't getting the right guy as quickly as possible," Roseman said. "So that's what we're going to do."


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Love and Knowledge: The Heart of the Catholic Intellectual Tradition
by Dale Launderville, OSB
Because the Catholic Church is a community centered upon and constituted by the living reality of Jesus Christ, the Catholic intellectual tradition seeks to know the reality of love that vivifies and holds all peoples and things together. The interplay between knowledge and love shapes the content (tradita) and mode of transmission (traditio) of the Catholic intellectual tradition. As thinkers within faith communities through the generations, the Church's magisterium, theologians, and faithful have reflected upon this mystery of Christ among them and have produced authoritative ideas, images, statements, and narratives vital for the Church's self-understanding. If Catholic believers's way of seeing themselves, the world, and God becomes unmindful of their primary goal of understanding the mystery of Christ among them, then their outlook becomes rigid, lifeless, and idolatrous: one ideology in competition with other ideologies. The focus on Christ is most clear in prayer in which a person converses directly with God. But the less direct encounter with Christ in reflection upon the created world is essential to creating and maintaining the Catholic mindset and Catholic culture, for the Catholic understanding of faith demands the engagement of the mind as well as the emotions. The love of Christ, like gravity, is an attractive force in the cosmos that cannot be reduced to a human emotion, for this love of Christ, analogous to love in human experience, draws together and vivifies the entire cosmos. The Catholic thinker cannot afford to divorce reflection upon creation from attention to the Creator, for it is the ongoing attention of the Creator that draws all people and things together into right relationship. The a priori of the Catholic intellectual tradition is the belief that Jesus Christ is the alpha and the omega, the same yesterday, today, and tomorrow (Rev 1:8), the beginning and the end of all striving.
I will address the issue of thinking within the Catholic tradition: (1) by sketching out the relational context within which thinking takes place by describing the thinker as embodied; (2) by examining the tension between love and skepticism as forces driving the search for truth; (3) by examining aspects of the relationship between the Catholic tradition and the tradition of the academy; and (4) by tracing out significant developments within the Catholic tradition of thinking through the Church's encounter, with classical, medieval, and modern cultures.
The Embodied Thinker
A thinker is a finite, embodied person whose horizons are influenced by the circumstances of the time and place in which he or she lives. This environment which shapes the constitution of a person can be referred to as a culture where human agents collectively interact with one another, nature, and God to create an inhabitable world.(1) Given elements that shape a person within a culture include the person's physical characteristics, the parents and family who nurtured the person, the values and gifts of a community. A person is born into a community and is shaped in conscious and unconscious ways by people and social circumstances.(2) Important dimensions of our thinking and knowing are communicated unconsciously or intuitively: e.g., the resonance of metaphors depends upon the capacity of words to connect aspects of human experience. This cognitive unconscious is shaped by the people, culture, and events which have been given to a person.(3) The engagement in the thought-experiment in which the individual thinking subject is separate from the body and the outside world is an abstraction that distorts the Catholic view of the human person as a creature called to embrace one's position and function within the hierarchy of being: i.e., a creature called to give glory to the Creator in gratitude for God's invitation to share in the divine life and love.(4)
If we are social beings called by God to shape the world of which we are a part and to be transformed by God's grace, then any thought experiment which brackets out God and the givenness of the social dimension of our being will only remove us from the truth and wonder of life and contribute to the disintegration of the world in which we live.
The Catholic mindset sees the thinking person as an embodied being already in relationship to the world and to God. Thinking is a creative activity aimed at staying in right relationship with God, the world, and oneself: i.e., an important activity of attentiveness to the complex, interrelated creation of which we are a part so as to discern how we can be in harmony with this larger whole. A traditional metaphor for describing this dynamic wholeness of creation is the human body. The body is distinctively shaped through head, torso, arms, hands, legs, and feet and is equipped with five senses to bring it into touch with its environment. The integration within this body as an organism and its communion with what lies outside it are marvelous, mysterious processes that are in motion and less than perfect. Attentiveness to this relationship between body, mind, and world is an important way in which the Catholic intellectual tradition brings the promise of Christ among us to bear on the struggles of human existence.(5)
The body can be seen as a metaphor for a force field in which the forces of life and death compete.(6) Fundamental to the Catholic view of this force field or battle field is that Jesus Christ became a human being and as a divine-human person affirmed the goodness of the body and provided the means by which the force of life could triumph over death. The struggle between the forces of life and death is a stage for a more profound spiritual transformation that integrates the body, mind, and spirit of the person through the person's coming into communion and right relationship with the Creator.(7)
Jesus Christ continues through the ages to become incarnate in his body, the Church. In this body, integration and wholeness are brought about through Christ's acting in the members of the body, particularly through the sacraments.(8) In the first three centuries A.D., Gnostics tried to find ways that the spirit could be released from the prison of the body and proposed that secret knowledge acquired by an elite could effect this liberation.(9) Countering the tendency to flee from the material world is an important aspect of Catholic doctrine that tries to hold together the spiritual and material, supernatural and natural.(10) The Chalcedonian doctrine of the inseparable but distinct divine and human natures in the person of Christ also applies to the Church.(11)
Through signs, symbols, and actions, individuals become members of the Body of Christ and are sustained in this Body by freely accept the saving action of Christ in the depth of their being. This action of Christ is fundamental to the maintenance of boundaries, the creation of health and balance in the individual members and in the community, and the growth toward genuine life. The physical body of the individual Christian and the metaphorical body of the Church are organic entities that bring to light the challenges, the resistance, and the limitations of the physical body in relation to the mental and spiritual dimensions of these entities.(12) The Catholic tradition acknowledges the challenges posed by human finitude and yet affirms the goodness of creation, insisting that the harmony and wholeness of this creation is sustained by the ongoing intervention and care of the Creator.(13)
God's creating and continuing to turn toward creation manifests the divine love.(14) God reveals a profound dimension of the divine character through this love. This other-directed, going outside of oneself reaches its most exalted form in laying down one's life for another. In Jesus's dying and rising, we see God extending the divine love in such total self-giving. So this agape that is fundamental to the divine economy calls for imitation by humans. In the Catholic imagination of life under God's care, such love is possible because of the indwelling of God's Spirit within us so that God's love is poured out in our hearts (Rom 5:5). God's love is ubiquitous and so is also present and active in those upright, compassionate ones who do not explicitly confess that salvation comes through Jesus Christ (Rom 2:14-16).(15)
With agape as a foundation, two other types of love, eros (desire or attraction) and philia (friendship), are significant in human relationships due to their strong concern for life. Eros is a motive force that draws a person toward another or toward an object or activity. Both Augustine and Freud see eros, rather than agape, as the starting point for love in human experience. Augustine understands eros as a type of love that needs to be sublimated into charity; by contrast, Freud sees eros as a life force that needs to be freed from many idealistic inhibitions, even though some forms of repression are necessary for civilized life.(16) In friendship (philia), those who are equals share interests and activities and care for one another. But it seems that a substantial, enduring relationship of friends depends on agape: the outpouring of God's love that enables a person to be other-directed without the expectation of reward beyond that of the activity of love itself.(17) Timothy Jackson claims that erotic love and friendship falter unless agape is the origin and foundation of the relationship.(18)
The transcendence and freedom of the Creator are important for respecting human freedom.(19) God freely chooses to disclose God's Self through creation. God does not need the
world in order to come to fuller realization of divine reality. In this free divine disclosure, humans have implanted within them the natural drive to search for God, and so they can choose to carry out this search that moves them toward realizing their true nature of being made in the divine image. This image of God in humans was tarnished but not lost in the Fall; it stands in need of restoration. Such restoration begins with a natural response to revelation of the divine reality implanted there by the Creator, but then is sustained by God's ongoing care for creation.(20)
The visibility of the Church through its structures is an integral part of the incarnate Christ among us.(21) The Christocentric understanding of the Church indicates that the divine and human aspects are inseparable within the Church. The dynamic of the Church involves a necessary tension between the divine and human aspects as the Church comes to birth. The Church is not simply divine; it is also human. Attempts to divinize the Church result in distortions just as the claim that a Christian is divinized through baptism leads to distortions if the human person and human nature of the baptized are not acknowledged as the realities within which the baptismal grace is working.(22) Within the Body of Christ on earth, the magisterium plays an essential role in pointing out the impact that individual ideas or teachings have on the well-being of the whole.(23) If such individual teachings depart from central elements of the tradition or introduce rapid and potentially convulsive change, then the magisterium is obliged to resist these teachings or changes.(24)
Love and Skepticism in the Search for Understanding
Reason, as a capacity for discerning order within creation, begins with experience and proceeds by demonstration, whereas faith begins with revelation and deals with truths that exceed the grasp of reason.(25) The challenge of finding reality that can be counted upon or is verifiable has always plagued thinking humans. The issue within the Catholic tradition about the bridge between inner and outer reality has been contextualized within the recognition of the place of love within the human person. The one who loves to observe nature or who loves social gatherings or who loves to work - all of these examples of love indicate a dynamic engagement between the subject with an objective world. Where the reality of love is stronger than that of alienation, then the basis upon which engagement with the world can proceed is laid within the Catholic tradition.(26) Saint Anselm's statement of "faith seeking understanding" could be rephrased as "love seeking understanding."(27)
Methodical doubt as a universal practice is not practical and could not be carried out even by the most rigorous of skeptics. Even though questioning and seeking is integral to human life and to the Christian life, there is a difference between a questioner who regards himself as absolutely autonomous and a questioner who seeks truth.(28) As important as autonomy is for reducing or eliminating distorting influences in an investigation, autonomy is relative to the person's time and place as a finite human and is not absolute where the questioner pretends to ascend to the mountaintop and look down on the river of time as if he were the creator of all that is.(29)
The sense that order and structure in nature is malleable and can be reshaped by humans is part of the approach of experimental science. Within its own sphere, such engagement with and reshaping of nature seems to be a legitimate human activity. But if there is no corresponding effort to discern the order and beauty of the world as it is, then humans have taken over the role of creators who will try to reshape reality in their own image. The sense of wonder and awe at reality outside of them is ignored. In a world governed by technological values, instrumental reason is more important than reason that helps humans to find their place within a larger order given to them. Integration is shortchanged in favor of manipulation. The form of knowing that comes from contemplation is dismissed in favor of the kind of knowing that comes from making.(30) Mystery vanishes from a world where the primary motivating and guiding force for seeking reality is skepticism rather than love.
The Catholic thinker is an embodied human being. This person has been baptized into Christ and so is part of the Body of Christ: i.e., the transcendent glorified Christ and the visible Body of Christ in the Church.(31) The divine and human elements of this body form a force field upon which the drama of salvation is enacted.(32) The human subject - the Catholic thinker - tries to navigate these conflicting forces of self-centered and Christ-centered existence as the way to come to live in the truth (Rom 8:3-11). The life of the Catholic and the Catholic's search for truth disintegrates if self-centered existence is given full sway. The mystery of the human person, the mystery of the universe, and the mystery of God are focused for the Catholic Christian in the dynamic interplay of the divine and human natures in the person of Christ. Christ becoming incarnate is the center of reality for the Catholic Christian. This intuition about the meaning of Catholic life provides the context for reason to function creatively in response to the world given to us. The challenge of the Incarnation requires the cooperation of faith and reason.
Thinking is indispensable to the full development of the Catholic Christian.(33) The engagement of the thinking subject with the objects of creation brings a greater measure of fulfillment to each. Even the tiniest gnat contains within it the inexhaustible mystery of being.(34) The object reveals dimensions of its being, but the object offers no full disclosure of its being to the thinking subject. The subject is not sovereign in this engagement. The subject who is drawn in wonder and love to an object will allow that object to reveal aspects of its being in a way different than a subject that wishes to exploit the object and wring its secrets from it.(35) The embodied subject knows that even his or her own body is not completely at his or her own disposal and contains mysteries that elude analysis. The Catholic tradition, with its emphasis upon divine assistance and discipline, calls for paying attention to the body and for directing it.(36) The challenge of integration and balance of conflicting forces or elements is most immediate in one's own body. By analogy, this same challenge of balance and integration of diverse members presents itself to the Catholic Church which is understood as a body through the incorporation of its members into the transcendent, yet immanent body of Christ.
The Relationship of the Tradition of the Academy to the Catholic Tradition
The Catholic tradition shapes the vision of the church. This tradition includes both the content of what is handed on and the actual process of handing it on. Since the twelfth century universities in the Western world have come to play an important role in the unfolding of this tradition. To seize on what is partial or to freeze an aspect of what has been handed on and absolutize it as if it captured the entire mystery of God is what von Balthasar refers to as a "scandal" where the finite claims the place of the infinite.(37) The effort to develop a theology in which all the parts cohere and interrelate cannot afford to devolve into a wooden ideology in which the system becomes an end in itself. The Incarnation points to the manifestation of Christ throughout history into the present. The engagement with the living Christ lies at the heart of Catholic theology such that the poetry of this encounter challenges the logic of any dogmatic system.(38) Doxology or wonder before the mysteries in creation helps Catholic thinking remain true to its calling.
The first universities in Europe in the twelfth century were shaped in fundamental ways by the union of professors.(39) The teachers at the law school of Bologna organized as a guild that had criteria and a process for admitting teachers to their ranks. The professors were at the beck and call of the students, but gained a measure of stability in their occupation by their connection with the city government that tried to keep the professors from moving to other locations.(40) The university of Paris grew out of the cathedral school of Notre Dame.(41) The chancellor of the university had ties with the local bishop, but was not part of the guild of professors. When the chancellor made attempts to gain control over the guild of professors, the Holy See intervened and prevented him from doing so. From their inception, universities were independent corporate bodies that needed to communicate and cooperate with the ecclesiastical and political authorities of their time.(42)
Academic fields develop methodologies to search for the knowledge needed to understand a particular aspect of nature or society. As each field advances, the growth in data and in the steps of the method result in greater specialization. Such growth has brought great benefits to society, but the shadow side of these positive developments is the fragmentation of knowledge.(43) In many areas, the need to work across disciplines has been identified as an important way to advance knowledge and solve problems.(44)
The larger view of the connection between various disciplines admits of no easy solutions in the modern university. The slogans of the nineteenth and twentieth centuries that "God is dead" and that "metaphysics has come to end" indicate that theology and metaphysics have been discredited in the academy as disciplines that offer a rational approach to the integration of knowledge. The scientific approach to history, when taken to its logical extreme, results in fragmentation of the type celebrated by postmodernism.(45) The articulation of a metaphysics that will engage diverse, wide-ranging contemporary audiences often appears to be almost impossible. Yet it is this effort to understand the level beyond the particular which is reason's contribution to integrating the rich, diverse world given to us. From the Catholic perspective, faith and love provide an important groundwork within which tradition and reason can operate so as to articulate a dynamic worldview that communicates the truth about the order within nature.(46)
Augustine and Aquinas both identified evil as a lack of due good.(47) Where evil appears, it should not be addressed as a force to be obliterated but rather as something to be ignored (cf. Matt 5:39-42).(48) Von Balthasar speaks of sin as that reality/event which impeded the overflow of divine glory into creation.(49) The metaphysical understanding of evil as a lack of due good stands in tension with the more existential understanding of Saint Paul who speaks of a battle raging within the heart of the Christian (Rom 8:3-11). But if one transfers an existential understanding of evil as an independent force to a metaphysical level, then one has moved into a dualistic view of the world which compromises the Christian belief that Christ has conquered evil through his death and resurrection. The Catholic disavowal of a metaphysical battle between good and evil has profound consequences on the shaping of one's imagination and self-understanding in the world. A dualistic worldview leads to distortions in the use of time and energy on both an individual and a collective level. The demythologization of evil aims to limit the amount of energy and attention to be devoted to combating evil.
On the other hand, the intensity and pervasiveness of evil lends credence to the existential understanding of evil as a demonic force or forces.(50) This use of the language of demons appears in the Gospels and seems to have been part of Jesus's way of understanding the dynamics of sin and brokenness. The ascetical struggles of early monks used the language about demons to describe the forces of disintegration within themselves and their communities.(51) Evil has a more sinister face when imagined as demons that try to undermine the good. A person needs to be more vigilant in a world where one can be attacked by demons in the form of temptations, diseases, and calamities.
Fragmentation and ideological battles may be lamented as unfortunate dimensions of communal life and, in serious cases, as sinful. Von Balthasar claims that "Love vanquishes its opponent less through acuteness than through fullness."(52) The Catholic approach which aims for unity and universality counsels the cultivation of love for nature, for others, and especially for God. It is such love or other-directedness that will allow the subject to respect one's own experience and the unique experiences of others but at the same time will not see this individuality as disruptive of unity. Heresy and schism have been regarded as major problems in the Catholic tradition, for Christ has united heaven and earth through his dying and rising and all creatures are called to recognize Jesus as "the way, the truth, and the life" (John 14:6).(53)
The place of disagreement, debate, and dissent in the Catholic community is best assessed within this larger commitment to the primacy of love. The concern for others and the readiness to stay with intractable problems over the long-run are fundamental to the Catholic tradition. Withdrawal and fission are not tactics that find legitimacy in the Catholic tradition -- except as part of specific, tactical maneuvers. The schisms that have split the universal church are a source of scandal and cannot be viewed as legitimate expressions of the particularity of peoples and circumstances.(54) The tightrope walk involved in expressing one's convictions about the truth over controversial issues should not be re-imagined as a level playing field in which withdrawal or secession is a legitimate or honorable option -- except in extreme circumstances when justice and truth require it.
Critical inquiry requires that one follow the data and the argument of the issue at hand and reach conclusions in accord with the evidence. Any positions in conflict with the data should be reexamined. This freedom to follow the argument in a disciplinary area may come into conflict with the Catholic tradition. From the perspective of the magisterium, the dissenting investigator is out of step with the more inclusive, fundamental truth of the Catholic tradition.(55) Sometimes the conflict between the magisterium and the investigator is one that can be resolved only through the passage of time and a shift in the complex circumstances that influence the discernment of the parties to the dispute. The Galileo affair is a well-known example.(56) The magisterium has a duty to assess the impact of theories and hypotheses on the well-being of the Catholic community and cannot simply allow innovative teachings to be broadcast throughout the Church and thereafter to deal with the negative, disruptive consequences.
Cardinal Ratzinger counsels that published findings should be understandable by the typical member of the congregation. He claims that truth, when properly articulated and rightly understood, is not esoteric but readily comprehensible.(57) Such a claim has more to do with the truths of the Catholic faith than with the hypotheses of specialized studies. So the question of how scholars and researchers can freely pursue their investigations within a Catholic institution of higher learning remains an important concern.(58)
Catholic institutions need scholars and researchers in all fields, including theology, to pursue their investigations so that they are attentive to the data and allow reason to guide them.(59) The attention to the needs of the church in order to promote the well-being of the body of believers sets limits to these investigations.(60) How are these limits articulated? Who is the voice of these limits? These points provoke much controversy, so much so that some will regard a Catholic university as an oxymoron. However, no institution gives a completely free slate to any individual to do as he or she wishes. Critical to this debate over the freedom within an academic institution is an understanding of what constitutes authentic freedom and how such freedom is safeguarded.(61) For in the Catholic tradition, the human person is not understood as an isolated will guided by intelligence but rather as a social being related to all of reality.(62) Catholic institutions need to encourage debate, even on the most controversial issues. Such debate will lead opposing sides to become more informed about one another's views and, in the long run, can promote a greater appreciation of the complexity of the created world. The mystery of Christ as revealed in creation and to creatures is a superabundant, all-encompassing reality that is continually unfolding. Careful research and free debate is essential for advance of knowledge. On some issues which have an immediate pastoral impact, the magisterium will intervene to direct the discussion.(63)
Reason is integral to the human person and has played an honorable role in the Catholic intellectual tradition. In our times, radical skeptics discount the possibility of reason's capacity to attain truth.(64) The Catholic tradition, grounded in love and faith, provides a platform upon which reason can make statements about objective reality that many philosophers and theoreticians are reluctant to make. The Catholic tradition, with strong voices such as that of Augustine, honors subjectivity as an arena for the disclosure of important truths, but the objective world is also an area in which truth can be made manifest and known. The methodical doubt or systematic skepticism of epistemologists and theorists who have severed the connection between the knower and the known are, from the vantage point of the Catholic tradition, alienated seekers of truth who are driven more by abstract questioning rather than drawn by wondering love in their search for truth.
Development Within the Catholic Intellectual Tradition
The fundamental reality of the incarnate Christ who is both Creator and Redeemer is grasped by the Christian community as a mystery alive in its experience. The depth and richness of this mystery unfolds within the Catholic tradition. This mystery will never be completely disclosed to humans for Christ engages humans in the dynamics of love and thinking that involve both disclosure and retreat.(65) The mystery of Christ is not a reality to be analyzed and mastered, just as personal relationships between friends are not realities to be controlled.
In the early Christian centuries, the challenge of understanding Christ as both God and man demanded the use of Greek terms, such as that of homoousios, to maintain that Jesus did not forfeit his divinity by becoming human. The view that God the Father was unchanging was axiomatic throughout the formative early Christian centuries.(66) Such an ontological claim originated in the Greek tradition and became an important means in the Christian tradition for expressing the transcendence of God. By contrast, the Hebrew tradition emphasized the constancy and fidelity of God's relationship with the Israelites and so readily referred to God as one who might change his stance in a given particular set of circumstances for the sake of the covenantal relationship. The practice of the Christian community's borrowing from classical culture illustrates that the Christian and Catholic tradition grows up and lives within the cultures of the world. These cultures express important truths about nature and socio-political life that help Christians and Catholics understand their own culture.(67) Taking its stance within the mystery of the incarnate Christ, the Catholic tradition values the truths of other cultures but recontextualizes them within the more fundamental mystery of Christ.
In the eleventh and twelfth centuries, the works of Aristotle were reintroduced into the European and western world from the Islamic schools where they had been preserved and studied since they were taken over from the Syriac schools of the eastern Roman Empire of the early Christian centuries.(68) The Catholic tradition in Europe until the eleventh century was shaped largely by the reflection upon the scriptures and supplemented in the early centuries by Neoplatonic and Stoic philosophies.(69) The bulk of Aristotle's works had not been not available to the cathedral and monastic schools of Europe. In 1277, the Church placed a ban on Aristotle's works, which only served to increase the study of them for it was necessary to know what one was condemning.(70)
As Aristotle's works gained attention, more credence was given to his theory of knowledge that humans must first sense a reality before they can know it.(71) The data of the senses became much more important. Through the senses, the human knower can perceive the form of the object. The form of the object is constitutive of knowledge; it is the form that individuals talk about, and it is this which takes shape in the imagination and memory of the individual and is true insofar as it corresponds to the form of the object in creation.(72) By contrast for Plato, the true reality was the form which existed in the transcendent, invisible realm and the material object was a mere shadow of that true reality of forms. For Aquinas (1226-74), the true form is in the material object and needs to be perceived by the knower. Furthermore, Aquinas claimed that the matter of an object individualized the object and so gave material reality an important place in his worldview, even though matter itself is unknowable.(73) Aquinas' epistemology promotes a more empirical approach to gaining knowledge.(74)
The claim that the form inheres in the object and that the human observer creates an image of that form in his/her mind locates the act of knowing in the exchange between the observer and the external world. The truth about the object is found in the correspondence between the image in the mind and the object external to the observer. Aquinas claims that the observer reaches some reality external to his imagination and can say that he knows something beyond than what he makes in his imagination. The imagination plays a key role in the act of knowing but the knowledge gained is not simply a fabrication of the imagination. Commonsense knowledge affirms such a principle. Scientific investigation demands that an experiment can be duplicated by other scientists in order to achieve similar results. There is an objective world there even though our capacity to know it is incomplete. As Aquinas makes the claim that the form of an object is given and is to be discovered, he is saying that creation is not simply moist clay to be shaped at will by a human knower. When the object of investigation is a human being, Aquinas would claim that the human being has a nature and is not simply shaped by the forces of history. This claim is in accord with his conviction that nature has an order inherent in it and aspects of this order can be perceived by a reasonable person without the assistance of faith.(75)
The recovery of Aristotle could not have taken place without the Islamic culture. Likewise, the capacity of Catholic scholars to carry out text criticism was greatly enhanced by the assistance of Jewish scholars who had worked closely with scriptural and talmudic texts and their transmission. The history of the high middle ages attests to substantial exchange between Catholic, Jewish, and Islamic scholars.(76) In the Islamic world, the religious establishment did not draw upon Aristotelian philosophy to complement the knowledge revealed in the Koran. The Islamic scholars devoted to Aristotelian works came from other professions such as medicine and law.(77) The textual and linguistic expertise of the Jewish scholars was a distinctive scholarly enterprise;(78) to an extent it was complemented by philosophical efforts of thinkers such as Maimonides.(79) The Jewish, Islamic, and Christian cultures are traditional: their basic values and vision have been shaped in the past and continuity is a higher value than change. Even though these cultures recognize the need to adapt and develop, their bias has been towards continuity rather than toward innovation. So the communication between thinkers of these cultures tends to be aimed at conserving their distinctive heritages and at times clarifying their positions or doctrines by contrasting them with those of other cultures (i.e., apologetics).(80)
The rise of universities in Italy, France, and England in the high middle ages marks the new value placed upon learning in the humanities and sciences. In monastic orders, the danger of classical rhetoric and learning to the monk in his search for God was frequently expressed.(81) With the formation of the universities, theology was still the queen of the sciences, but the other areas of inquiry grew in significance. Aquinas' efforts to demonstrate the existence of God from observation of order in nature exemplify the confidence of this era in the capacity of reason to gain truth.(82) Reason, as exercised by those outside of the Catholic tradition, could reach significant truths about nature and the world that would be valuable to the Catholic community.(83) Such truths could complement the truths of scripture and tradition whose validity was demonstrated by the grace-filled life of Christian communities.
Dialectic was an important art operative in medieval universities since the time of Peter Abelard (1079-1142).(84) The scholastic method of posing a question and then disputing the pros and cons on it became a standard pedagogical tool.(85) This same method is evident in Aquinas' work. Debate and argument is prized in this setting. Aquinas is celebrated as the highly intelligent synthesizer who was able to bring the thought of Aristotle into harmony with the scripture and tradition of Christianity. As a knowing subject, Aquinas not only had to be attentive to the data of nature and Aristotle's thinking about this, he also had to recognize that he was thinking out of and on behalf of the Christian community and so had to pay attention to its values and vision.(86) Debate and conflict played an important role in Aquinas' search for truth but were not ends-in-themselves. As with Augustine, it was important for the knower to gain at least a portion of the truth in order to guide and sustain the search.(87) Aquinas saw skepticism in the service of the love which drew the knower to want to find the truth. Aquinas seems to have had an intuitive vision of how the world fit together, for Brian Davies claims that Aquinas articulates all the major conclusions of his worldview in his first work.(88) It is as if the bulk of his work was devoted to unfolding the richness of that vision.
The Catholic tradition had from the very beginning drawn upon and distinguished itself from classical culture and Judaism. Integral to a tradition is a foundational event. To keep the memory of this event alive, the event must be re-presenced in each generation and sustained in an ongoing way. Anthropologists claim that such a memory does not aim to recapture the original event wie es eigentlich gewesen. Rather humans tend to remember previous tellings of events, even if they were present for the actual event. To remember and re-articulate a re-telling points out that the original event contains a richness that no observer could fully articulate in one telling. So in subsequent re-tellings individuals elaborate on aspects of the event that they have gained from subsequent reflection. All of these reflections and elaborations are legitimate dimensions of the rich, polyvalence of the original event.(89)
The Reformers initiated an important process of purification within the church. The fruits of their criticisms are still unfolding within the church. But the scandal of schism weighs heavily on the Body of Christ.(90) How can serious debates and disagreements within the church be sustained without fission or fragmentation? The Catholic tradition envisions the church as the Body of Christ in which the bishop of Rome exercises primacy among the bishops. The teaching, governing, and priestly authority of the bishops reaches back to the apostles. This apostolic tradition and the scriptures constitute the authoritative memory of the church. The Reformers's legitimate appeal to the primacy of the scriptures could not simply erase the developments of the intervening centuries.(91) The debates resulted in fission; the balance of competing forces within the Body of Christ is difficult to maintain. How to receive the divine grace which alone can sustain unity is an important question facing a divided Christianity.
The Council of Trent (1545-63) set the agenda for the Catholic Church for the succeeding centuries. On doctrinal points it responded to the following issues: (1) justification by grace and the place for human works within such a claim, (2) the institution of the seven sacraments rather than three or less acknowledged by various reforming groups, (3) the authority of Scripture and Tradition.(92) Trent also called for the reform of the Catholic clergy by stating the need for seminaries for the training of those to be ordained. It took about one hundred years for such seminaries to finally take shape (i.e., in the mid-seventeenth century).(93) But they have been an essential element in the life of the Catholic church since that time. Theological education has been shaped by the faculties of these seminaries who have pursued their theological research from the perspective of how their findings would be communicated to pastoral situations.(94)
When more scientific, skeptical approaches to scripture and traditional documents began to influence the research of seminary professors in the eighteenth and nineteenth centuries, tensions between the Catholic tradition and scientific research in theology began to intensify and reached crisis proportions in the events leading to the modernist crisis of the late nineteenth and early twentieth centuries.(95) Professors in Catholic seminaries as well as pastoral leaders were required to take the anti-modernist oath. The concerns fueling such strong measures had substantial arguments in their favor (e.g., defense against anticlericalism and efforts aimed at undermining the doctrinal basis of Catholicism),(96) even though in retrospect many of the prohibited methods of research were subsequently approved.
For communities shaped by tradition in the way Catholic communities are, it is important that the rate of change in doctrine, values, and the vision of the community proceed at a measured pace. The vision articulated in documents is subsidiary to the living reality of Christ within the Church; too much change may take attention away from this reality and so harm the community. Authoritative teachings within the Catholic tradition are those that have proved themselves useful and beneficial in building up the community. Time sifts through those teachings which are superficial, distracting, and harmful to the life of the Catholic community.
The modernist crisis still looms large with the imaginations of Catholic scholars. Biblical scholars will recall how Mosaic authorship of the Pentateuch was defended in the early twentieth century, in spite of substantial evidence of multiple authorship of these books over a number of generations. The battles in Catholic circles subsequent to Pius XII's encyclical Divino Afflante Spiritu, generally regarded as the magna charta of Catholic biblical studies, showed that scientific, historical study of sacred texts was a complex task.(97) This issue of the appropriate methodological treatment of scriptural texts still plagues biblical scholars, as scholars from various Christian denominations bemoan the muting of the sacred texts by an overly positivistic use of the historical method.(98) The teaching of the Council of Trent that both scripture and tradition are necessary, rather than sola scriptura, has found new life at the beginning of the twenty-first century.
In any monarchy, whether of Church or State, the people have a right to ask whether the exercise of authority increases the well-being of the community or diminishes it by oppression, failing to use the gifts of the community for the common good, or any other tyrannical measures. In any case, the people's reception of authoritative decisions will have an impact on the implementation of authoritative decisions and so on the measure of vitality or power in the Church.(99) The way in which discernment occurs in a monarchy differs from that in a democracy, for the participants in the process are not all considered equal in the monarchical arena. Even though Americans grow up in families and work in corporations where many aspects of monarchical rule are operative, Americans are nevertheless often disappointed with ecclesiastical politics in that popular opinion seems to play a minor role in decision-making.
The Catholic intellectual tradition is a way of thinking about God, humans, and the world in which love rather than methodical questioning is the primary motive force in drawing the thinker to discover the truth that makes all things work together for good. Just as the individual thinker has both a mind and a body in a fruitful, yet tensive interplay, so also Catholic community is a body with diverse members that complement and challenge one another. The bias in the Catholic intellectual tradition is toward wholistic thinking where unity does not equal uniformity. Questioning and debate has been part of the Catholic tradition from the beginning and is an integral part of its dynamic of "love seeking understanding." The truths discovered by other cultures and by science, art, and other disciplines of the academy are prized by the Catholic tradition. Yet those within the Catholic intellectual tradition are convinced that faith, hope, and love in the mystery of Christ enhance our understanding of ourselves and the world rather than blind us to a deeper truth, which some would claim can only be discovered by agnostic critical methods. The history of the Church and of Western civilization amply testifies to the fruitful interchange between Catholic culture and those of other faith traditions.
The Catholic university has an important role to play in the modern world by its capacity to promote the pursuit of knowledge directed by love rather than by power. To pursue knowledge for the sake of power leads to fragmentation of society and exploitation of nature. The freedom to learn, to research, and to teach in an environment confident of God's care for humanity and the cosmos is a treasure perhaps undervalued by many Catholic institutions of higher education in America. The freedom of individual researchers to pay attention to the data and to allow the argument to lead them to conclusions based on the data rather than on a priori constraints is vital to the integrity of the intellectual enterprise. It is important to remember that no research project is free from constraints or presuppositions. Catholic values are not irrational and so can be factored into the assessment of those elements in one's social location that influence one's investigations. In those situations where conflict arises between the researcher and the magisterium, one would hope that a shared concern for the common good would lead to a constructive resolution of the conflict.
Dale Launderville, OSB
April 9, 2002
1. Timothy G. McCarthy (The Catholic Tradition: The Church in the Twentieth Century [2nd edition; Chicago: Loyola, 1998] 140) defines culture as "the set of customs, rules, institutions, and values inherent in the way of life of a community that express the aspirations of the society and the norms for the interactions of peoples and groups in that society."
2. On the thesis that agape, "other directed-love," is the fundamental shaping force of human life and of creation, see Timothy P. Jackson, Love Disconsoled: Meditations on Christian Charity (Cambridge: Cambridge U. Press, 1999) 21.
3. George Lakoff and Mark Johnson, Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought (New York: Basic Books, 1999) 12-13.
4. On hierarchy in process thought and systems theory, see Ian Barbour, Religion and Science: Historical and Contemporary Issues (revised edition; San Francisco: Harper, 1997) 291.
5. Karol Wojtyla, The Acting Person (Dordrecht, Holland: D. Reidel, 1979) 206, 211, 226; cf. Francis Watson, Agape, Eros, Gender: Towards a Pauline Sexual Ethic (Cambridge: Cambridge U. Press, 2000) 104
6. Cf. Bryan S. Turner, "The Body in Western Society: Social Theory and its Perspectives," Religion and the Body (Cambridge Studies in Religious Traditions, 8; ed. S. Coakley; Cambridge: Cambridge U., 1997) 19; Diane L. Prosser MacDonald, Transgressive Corporeality: The Body, Poststructuralism, and the Theological Imagination (Albany: SUNY, 1995) 33.
7. Cf. Peter Brown, Body and Society: Men, Women, and Sexual Renunciation in Early Christianity (New York: Columbia, 1988) 186-87; Kallistos Ware, "'My Helper and My Enemy: the Body in Greek Christianity," Religion and the Body (Cambridge Studies in Religious Traditions, 8; ed. S. Coakley; Cambridge: Cambridge U., 1997) 98-100.
8. Jaroslav Pelikan, The Emergence of the Catholic Tradition (100-600) (Chicago: U. of Chicago, 1971) 163.
9. Pelikan, The Emergence of the Catholic Tradition (100-600), 74, 84-90.
10. Pelikan, The Emergence of the Catholic Tradition (100-600), 141.
11. Michael Himes, Ongoing Incarnation: Johann Adam Möhler and the Beginnings of Modern Ecclesiology (New York: Crossroad, 1997) 260.
12. Carlo Maria Martini, On the Body: A Contemporary Theology of the Human Person (New York: Crossroad, 2000) 34; Joseph Cardinal Ratzinger, Principles of Catholic Theology: Building Stones for a Fundamental Theology (San Francisco: Ignatius, 1987) 93; Brown, Body and Society, 218-19.
13. Himes, Ongoing Incarnation, 248-49.
14. Hans Urs von Balthasar, Theo-Logic: Theological Theory. Volume I: Truth of the World (San Francisco: Ignatius, 1985) 262; Thomas Gilby, O.P., "Appendix 2: The Dialectic of Love in the Summa," in Thomas Aquinas, Summa Theologiae. Volume 1: The Existence of God; Part One: Questions 1-13 (ed. T. Gilby; Garden City, NY: Doubleday, 1969) 243; Barbour, Religion and Science, 295; Jackson, Love Disconsoled, 23.
15. Jackson, Love Disconsoled, 23-25.
16. Jackson, Love Disconsoled, 61-62; cf. John D. Caputo, On Religion (New York: Routledge, 2001) 30.
17. Jackson, Love Disconsoled, 79.
18. Jackson, Love Disconsoled, 23, 90-91.
19. Himes, Ongoing Incarnation, 250.
20. Himes, Ongoing Incarnation, 242, 248; Jackson, Love Disconsoled, 86.
21. Himes, Ongoing Incarnation, 257.
22. Cf. Karol Wojtyla, "On the Metaphysical and Phenomenological Basis of the Moral Norm in the Philosophy of Thomas Aquinas and Max Scheler," Person and Community: Selected Essays (New York: Peter Lang, 1993) 89.
23. Francis A. Sullivan, Magisterium: Teaching Authority in the Catholic Church (New York: Paulist, 1983) 63, 70. Thomas P. Rausch, S.J. (Reconciling Faith and Reason: Apologists, Evangelists, and Theologians in a Divided Church [Collegeville: Liturgical, 2000] 17) states: "Studies on the ecclesial practice of reception have helped us to appreciate better that the magisterium speaks for the Church, rather than to it."
24. Rausch, Reconciling Faith and Reason, 18-19.
25. Gordon Leff, Medieval Thought: Saint Augustine to Ockham (Baltimore: Penguin, 1958) 215.
26. Von Balthasar, Theo-Logic, 112.
27. John Paul II, Fides et Ratio, #42; Joseph Cardinal Ratzinger, The Nature and Mission of Theology: Approaches to Understanding Its Role in the Light of Current Controversy (San Francisco: Ignatius, 1995) 27; cf. von Balthasar, Theo-Logic, 264.
28. John Paul II, Fides et Ratio, #16. Cf. Prosser MacDonald (Transgressive Corporeality, 22) notes that Nietzsche criticizes the will to truth of metaphysics as an effort that does violence to the particular and changing.
29. Mary Midgley, "The soul's successors: philosophy and the 'body'," Religion and the Body (Cambridge Studies in Religious Traditions, 8; ed. S. Coakley; Cambridge: Cambridge U., 1997) 62; Frank Ankersmit, "Historicism, Post-Modernism and Epistemology," Post-modernism and Anthropology: Theory and Practice (Assen: Van Gorcum, 1995) 30; Terry Eagleton, The Illusions of Postmodernism (Oxford: Blackwell, 1996) 41.
30. Ratzinger, Principles of Catholic Theology: Building Stones for a Fundamental Theology, 93; idem, The Nature and Mission of Theology, 76-77.
31. Jaroslav Pelikan, Christian Doctrine and Modern Culture (since 1700) (Chicago: U. of Chicago Press, 1989) 301.
32. Barbour, Religion and Science, 258-63, 285.
33. Von Balthasar, Theo-Logic, 67.
34. Von Balthasar, Theo-Logic, 107.
35. Von Balthasar, Theo-Logic, 112, 116; Edward Collins Vacek, S.J., Love, Human and Divine: The Heart of Christian Ethics (Washington, D.C.: Georgetown U. Press, 1994) 7.
36. Wojtyla, The Acting Person, 206, 212.
37. Von Balthasar, Theo-Logic, 128.
38. Gilby, "Appendix 2: The Dialectic of Love in the Summa," 249.
39. Stephen Ferruolo, The Origins of the University: The Schools of Paris and Their Critics, 1100-1215 (Stanford: Stanford U. Press, 1985) 5.
40. Ferruolo, The Origins of the University, 297.
41. Ferruolo, The Origins of the University, 27, 295-98. John Henry Newman (The Idea of a University [New Haven: Yale, 1996; orig. publication, London, New York: Longman, Green, 1899] 24) claims that Alcuin of York was summoned by Charlemagne to found the School of Paris.
42. Ferruolo, The Origins of the University, 282-83; David Knowles, The Evolution of Medieval Thought (New York: Vintage Books, Random House, 1962) 161-65.
43. On the disintegration of scientific, ethical, and artistic reasoning in contrast to the classical unity of truth, beauty, and goodness, see Jackson, Love Disconsoled, 105.
44. Newman, The Idea of a University, 45-46.
45. Eagleton, The Illusions of Postmodernism, 39; Barbour, Religion and Science, 81-82; Ratzinger, The Nature and Mission of Theology, 21. Barbour (Religion and Science, 325) argues that Christianity should not adopt any metaphysical system but should be concerned with metaphysical questions and draw upon various metaphysical concepts.
46. John Paul II, Fides et Ratio, #5, 16; Hans Urs von Balthasar, The Glory of the Lord: A Theological Aesthetics. Volume IV: The Realm of Metaphysics in Antiquity (San Francisco: Ignatius, 1989) 25, 50-51; Michael Scanlon, "The Humiliated Self as the Rhetorical Self," Questioning God (ed. J. Caputo, M. Dooley, M. Scanlon; Bloomington, IN: Indiana U. Press, 2001) 264-69. Cardinal Ratzinger (The Nature and Mission of Theology, 56) claims that the finite human mind knows the truth about God by analogy, which is not the same as knowing it by metaphor; he emphasizes that the magisterium must keep this distinction clear for Catholic theology.
47. F. C. Copleston, Aquinas (Baltimore: Penguin, 1955) 191; William E. Mann, "Augustine on Evil and Original Sin," The Cambridge Companion to Augustine (ed. E. Stump and N. Kretzmann; Cambridge: Cambridge U. Press, 2001) 45.
48. Von Balthasar, Theo-Logic, 117-18; Jackson, Love Disconsoled, 89.
49. Von Balthasar, The Glory of the Lord, 27.
50. The radical evil of the Holocaust is a horrible abomination that demands that it be understood differently than simply as moral failure or weakness (see Jackson, Love Disconsoled, 117-18).
51. Brown, Body and Society, 228-31.
52. Von Balthasar, Theo-Logic, 129.
53. Pelikan, The Emergence of the Catholic Tradition (100-600), 159.
54. Cf. Pelikan, Christian Doctrine and Modern Culture (since 1700), 295, 310.
55. John Rist ("Faith and Reason," The Cambridge Companion to Augustine [ed. E. Stump and N. Kretzmann; Cambridge: Cambridge U. Press, 2001] 30) notes that for Augustine discernment by authorities was necessary in Christian communities and differed from the authority of a reasoned argument where its persuasiveness rested on strict demonstration.
56. Barbour, Religion and Science, 30.
57. Ratzinger, The Nature and Mission of Theology, 68.
58. Ratzinger, The Nature and Mission of Theology, 64.
59. Rausch, Reconciling Faith and Reason, 12.
60. Rausch (Reconciling Faith and Reason, 4, 15-16) notes the increasing academic treatment of theology in undergraduate departments resulted in teachers paying less attention to the developmental needs of the students. See also Ratzinger, The Nature and Mission of Theology, 115-16.
61. Cf. Bruce Douglas, "Centered Pluralism: A Report of a Faculty Seminar on the Jesuit and Catholic Identity of Georgetown University," Enhancing Religious Identity: Best Practices from Catholic Campuses (ed. J. Wilcox and I. King; Washington: Georgetown U. Press, 2000) 76.
62. John Paul II, Fides et Ratio, #31. Midgley ("The soul's successors: philosophy and the 'body'," 56) states that the Enlightenment understood "the essential self as consisting in reason. That meant an isolated will, guided by an intelligence, arbitrarily connected to a rather unsatisfactory array of feelings, and lodged, by chance, in an equally unsatisfactory human body. Externally, this being stood alone. Each individual's relation to all others was optional, to be arranged at will by contract. It depended on the calculations of the intellect about self-interest and on views of that interest freely chosen by the will."
63. Cardinal Ratzinger (The Nature and Mission of Theology, 66) argues for the essential role of the magisterium in promoting constructive theology, but also notes that "the narrow-minded and petty surveillance" of the magisterium during the Modernist crisis is "no figment of the imagination." Cf. Rausch, Reconciling Faith and Reason, 13, 123.
64. John Paul II, Fides et Ratio, #5; Ratzinger, The Nature and Mission of Theology, 21, 27.
65. Von Balthasar, Theo-Logic, 141-50.
66. Pelikan, The Emergence of the Catholic Tradition (100-600), 54, 200-4. For a contrasting view in process theology, see Barbour, Religion and Science, 302-4.
67. Newman, The Idea of a University, 46.
68. Leff, Medieval Thought, 142-43.
69. Knowles, The Evolution of Medieval Thought, 30-31.
70. Leff, Medieval Thought, 173.
71. Copleston, Aquinas, 166-67.
72. Brian Davies, The Thought of Thomas Aquinas (Oxford: Clarendon, 1992) 127; Copleston, Aquinas, 181-83.
73. Eagleton (The Illusions of Postmodernism, 48) notes the irony that postmodernists celebrate specificity but are suspicious of the body or the material.
74. Copleston (Aquinas, 113) notes however that "Aquinas was not an empiricist in the modern sense."
75. Copleston, Aquinas, 227, 232-33.
76. Leff, Medieval Thought, 165-66.
77. Leff, Medieval Thought, 143.
78. Ernst Würthwein, The Text of the Old Testament (Grand Rapids: Eerdmans, 1979) 14-15.
79. Leff, Medieval Thought, 164-65; Knowles, Evolution of Medieval Thought, 202-4.
80. Rausch, Reconciling Faith and Reason, 36.
81. Knowles (The Evolution of Medieval Thought, 147) notes that the learned and eloquent Bernard of Clairvaux was bluffing - even if unconsciously - when he attacked the vanity of worldly learning.
82. Leff, Medieval Thought, 219-20.
83. Leff (Medieval Thought, 206) notes that the Dominican order was initially cautious and skeptical about accepting Aristotelian thought.
84. Leff, Medieval Thought, 110-13, 168.
85. Leff, Medieval Thought, 129.
86. Knowles (The Evolution of Medieval Thought, 267) notes that it was not until the Counter-Reformation and more so with the nineteenth century that Aquinas' philosophy became in some respects a synonym for Catholic philosophy.
87. Gerard O'Daly, "The Response to Skepticism and the Mechanisms of Cognition," The Cambridge Companion to Augustine (ed. E. Stump and N. Kretzmann; Cambridge: Cambridge U. Press, 2001) 161; Copleston, Aquinas, 131-34.
88. Davies, The Thought of Thomas Aquinas, viii.
89. Maurice E. F. Bloch, How We Think They Think: Anthropological Approaches to Cognition, Memory, and Literacy (Boulder, CO: Westview Press, 1998) 121-24.
90. Himes (Ongoing Incarnation, 148-49) notes that Möhler thought that the Church is an organism that needs to adapt to the circumstances of its time, but he thought the Reformers made the mistake of stripping away structures that developed over time without sufficient attention to the need to adapt these structures and so pretended to be able to re-establish some original structure.
91. Ratzinger, Principles of Catholic Theology: Building Stones for a Fundamental Theology, 89-90, 294-96.
92. Benjamin Drewery, "The Council of Trent," in A History of Christian Doctrine by G. P. Fisher (ed. H. Cunliffe-Jones; Edinburgh: T. & T. Clark, 1978) 404.
93. Michael Mullett, The Catholic Reformation (London: Routledge, 1999) 157.
94. David Schultenover, S.J. (A View from Rome: On the Eve of the Modernist Crisis [New York: Fordham U. Press, 1993] 17) notes that one of Pius X's strategies for countering Modernism was the improvement of seminaries and a renewed emphasis on priestly holiness.
95. Schultenover, A View from Rome,18; McCarthy, The Catholic Tradition, 40-49.
96. Lester Kurtz, The Politics of Heresy: The Modernist Crisis in Roman Catholicism (Berkeley: U. of California Press, 1986) 7, 13.
97. McCarthy, The Catholic Tradition, 50.
98. Ratzinger, The Nature and Mission of Theology, 64.


text:
Royals striving for organizational balance through Draft
KANSAS CITY -- The Royals will have to exhibit a bit more patience in the First-Year Player Draft of 2013.
Goodness, they're way down at No. 8 in the picking order this time around. Only once in the previous eight years has their first pick been out of the top five.
KANSAS CITY -- The Royals will have to exhibit a bit more patience in the First-Year Player Draft of 2013.
Goodness, they're way down at No. 8 in the picking order this time around. Only once in the previous eight years has their first pick been out of the top five.
One thing about being behind the eight ball is the Royals will be quite sure that the two or three prime prospects in the Draft will be gone.
There was a four-year run in which the Royals had one of the top three picks each time. Then came a No. 12 (Aaron Crow) in 2009 followed by a four and two fives.
"Eight is not that much further down. It doesn't change how you scout," said J.J. Picollo, Royals assistant general manager of scouting and player development. "But at the end, instead of honing in on two or three guys, you know who's going No. 1 and you might know who's going No. 2, so now you can go watch two or three [other] guys. Last week, we were out watching still up to six different guys that could potentially get to our pick. ... It is going to be wide open, it is going to be unpredictable in who's going where."
Who will the Royals take? It'll be easy to find out -- just watch or read.
The 2013 First-Year Player Draft will take place Thursday through Saturday, beginning with the Draft preview show on MLB.com and MLB Network on Thursday at 5 p.m. CT. Live Draft coverage from MLB Network's Studio 42 begins at 6 p.m., with the top 73 picks being streamed on MLB.com and broadcast on MLB Network. Rounds 3-10 will be streamed live on MLB.com on Friday, beginning with a preview show at 11:30 a.m., and Rounds 11-40 will be streamed live on MLB.com on Saturday, starting at 12 p.m.
MLB.com's coverage includes Draft Central, the Top 100 Draft Prospects list and Draft Tracker, a live interactive application that includes a searchable database of Draft-eligible players. You can also keep up to date by following @MLBDraft on Twitter. And get into the Draft conversation by tagging your tweets with #mlbdraft.
A cliché in which many clubs indulge is that they'll take the best player available, regardless of position. The Royals are not strangers to that cliché.
In the last three years, they selected a shortstop (Christian Colon), an outfielder (Bubba Starling) and a pitcher (Kyle Zimmer).
What's their need this year?
"I really don't think we're identifying what our needs are," Picollo said. "In the upper rounds, we've maintained all along we've got to take the best players available. We're going to line these guys up according to their ability. We're going to select a player that falls in that spot for us. It could be a pitcher, it could be a position player. With the top pick, we could use either one."
Quite naturally, pitching is a prime commodity and commands a lot of attention.
"There are some pitchers at the top of the Draft that I think are quality guys. There are a couple of college arms," Picollo said. "I don't think there's as much high-school depth in pitching as you typically see in the first round."
Catching also is a prized commodity, although the Royals seem set there for years with 23-year-old Salvador Perez under a long-term contract.
"There's a good group of high-school catchers," Picollo said. "The college catching is just as it's been, not real strong, but there are a couple guys that typically get drafted higher just because of the need for catchers and the importance of the position. It's the supply-and-demand factor. There's a lot of demand and very little supply."
He expects three or four of those prep catchers might go in the first two rounds.
Shortstops also are much coveted.
"A lot of them are young. There's probably a half-dozen guys that will probably go in those top two rounds again," Picollo said.
Here's a glance at what the Royals have in store as the Draft approaches:
In about 50 words
The top two choices this year are expected to be right-handed college pitchers, Oklahoma's Jonathan Gray, being eyed by the Astros at No. 1, and Stanford's Mark Appel, supposedly in the Cubs' sights as the second selection. The top hitter seems to be third baseman Kris Bryant from San Diego and the third-picking Rockies are looking at him.
The scoop
If the Royals center on pitchers in the early rounds, look for them to focus on hitters in the succeeding rounds and vice versa.
"As we get deeper into the Draft, we've got to create balance -- how do we get enough pitching and get some of the bats we really value and get a balance of the two?" Picollo said. "But I wouldn't say we have a glaring need of one over the other. We could use hitters and we could use pitchers just the same."
First-round buzz
High-school pitchers are sometimes passed over in the first round because college pitchers generally move up to the Majors faster.
"There's not a whole of Jose Fernandezes that basically get to the big leagues. Or we talk about Zack Greinke and how quickly he got there," Picollo said. "But in the history of the game, there's not as many as the college guys who will jump within a year or year and a half to the big leagues."
Even so, if the Royals are prevented from grabbing a top-quality college pitcher such as right-hander Braden Shipley of Nevada, MLB.com expert Jonathan Mayo expects them to tap left-hander Trey Ball of New Castle (Ind.) High School.
Money matters
Under the Collective Bargaining Agreement, each team has an allotted bonus pool equal to the sum of the values of that club's selections in the first 10 rounds of the Draft. The more picks a team has, and the earlier it picks, the larger the pool. The signing bonuses for a team's selections in the first 10 rounds, plus any bonus greater than $100,000 for a player taken after the 10th round, will apply toward the bonus-pool total.
Any team going up to five percent over its allotted pool will be taxed at a 75-percent rate on the overage. A team that overspends by 5-10 percent gets a 75-percent tax plus the loss of a first-round pick. A team that goes 10-15 percent over its pool amount will be hit with a 100-percent penalty on the overage and the loss of a first- and second-round pick. Any overage of 15 percent or more gets a 100-percent tax plus the loss of first-round picks in the next two Drafts.
The Royals' pool for their 11 picks in the first 10 rounds is $8,290,700, ranking sixth among the 30 clubs. That includes $3,137,800 for their first-round pick.
Shopping list
"Based on our first pick and then our sandwich pick, if by chance if we take two hitters with our first two picks, then, obviously, when we get to the second round, we've got to look at some pitching because the top pitchers are going to start going off the board," Picollo said. "So those first two picks are really going to be based on who the best players are available and we'll adjust after that."
See, it boils down to that "best player" thing.
Trend watch
Mayo had a slight edge for hitters over pitchers in his second Mock Draft of the 33 first-round picks published on May 30. The 18 position players included eight outfielders, four third baseman, three catchers, two shortstops and a first baseman. Of the 15 pitchers, nine were college products, six from high schools.
• Recent Draft History •
2012: Kyle Zimmer, Class A Advanced Wilmington
2011: Bubba Starling, OF Class A Lexington
2010: Christian Colon, 2B-SS, Class AAA Omaha
2009: Aaron Crow, RHP, Kansas City
2008: Eric Hosmer, 1B, Kansas City
Rising fast
Right-hander Kyle Zimmer was selected last year out of the University of San Francisco. As a college pitcher, he was expected to rise fast and possibly reach Double-A this year. On the other hand, he's relatively new to the mound, switching from third base, so he's still got a lot to learn at Class A Wilmington.
"His numbers aren't great and they can certainly tell a story, but the feedback from our coaches, from our scouts and other scouts have been outstanding," Picollo said. "His stuff has been really good. He's run into some buzz-saw innings where the numbers are very elevated on him ... but, most importantly, the grades on his stuff have been really good -- it's all been really plus. His fastball has been up to 100 [mph] and he's pitching at 96. His curveball and slider have got plus grades and he's starting to use his changeup more and understand the importance of it."
Cinderella story
Outfielder Jarrod Dyson continues to be a prime example of coming from the depths of the Draft to The Show. He was taken by the Royals in the 50th and final round in 2006, basically because of his superlative speed. Heck, there isn't even a 50th round anymore. Dyson, after four Minor League seasons, reached Kansas City in 2010. Last season, he got into 102 games and hit .260 with 30 stolen bases. This year, he was the fourth outfielder but was just getting his chance at a regular role when he climbed the center-field fence at Anaheim and sprained an ankle. He's still on the disabled list but could figure prominently when he returns.
In The Show
Despite some recent trades that have brought in talent from elsewhere, original Draft selections of the Royals still have a very strong presence on the Major League roster. They include first-rounders Billy Butler, Alex Gordon, Luke Hochevar, Mike Moustakas, Eric Hosmer and Crow as well as Louis Coleman, Dyson, Danny Duffy, Greg Holland and David Lough.


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Recommended deadlines to apply for federal and state financial aid for each semester are listed below. If you have not completed your aid application by these dates, be prepared to pay for tuition and all related fees.
Priority Deadlines for Financial Aid
FALL – July 1st SPRING – November 1st SUMMER – March 1st
The Office of Financial Aid continually process applications throughout the aid year; however, financial aid files must be complete and all required documentation submitted by the Priority Deadline Date, or an award cannot be guaranteed by FEE PAYMENT DEADLINE.
If your aid does not cover 100% of your balance on your most current SCHEDULE/BILL by Fee Payment Deadline, the student is responsible to secure their schedule and pay out of pocket whatever the remaining balance due is. For those who pay out of pocket to secure their schedule, once eligibility for aid is determined and awarded, if you are eligible to receive funds, the Business Office will refund all credits within 14 days from the day funds were released into your student account.


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Oh yeah. Finally go my arse into gear and built a light wind board.
Hear it is. The coffin lid
5mm V lamb bamboo with 600gm triaxle top and bottom with extra slab of triaxle between the binding.
50mm rocker with a sneaky 5mm concave between the footstraps.
Rode it today for the first time 10-15 knots. Its a heavy board but soooooooo light and smooth in the water. It gave me big big grins couple with my 15m speed. cranked upwind like a pro and Sweet pop too.
Best 10-15 knot water session I've had yet. Great fun.


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Elgin Illinois
Elgin is a city in both Cook and Kane counties located along the Fox River. In the 2012 census, the village's population was 109,927, making it the 8th largest city in Illinois. Elgin's total area is 37.71 square miles. 37.16 (98.54%) of it is land and 0.54 square miles (1.43%) is water.
Elgin is home to a number or private schools including: Highland Christian Academy, Da Vinci Academy, The Einstein Academy, Elgin Academy, Fox Valley Lutheran Academy, Good Shepherd Lutheran Academy, Northwest Baptist Academy, St. Edward Central Catholic High School, St. John's Lutheran School, St. Joseph Catholic Elementary School, St. Laurence Catholic Elementary School, St. Mary Elementary School, St. Thomas More Catholic Elementary School, and Westminster Christian School. Elgin is mainly served by district U-46. U-46 is the second largest district in Illinois. It serves students in Cook, DuPage, and Kane counties. There are 40 elementary school within the district: Centennial, Hawk Hollow, Spring Trail, Sycamore Trails, Laurel Hill, Horizon, Ontarioville, Channing, Huff, Lords Park, Sheridan, Coleman, Lincoln, McKinley, Timber Trails, Harriet Gifford, Lowrie, Otter Creek, Washington, Creekside, Hillcrest, Fox Meadows, Century Oaks, Highland, Clinton, Garfield, Liberty, Nature Ridge, Wayne, Willard, Glenbrook, Hanover Countryside, Hilltop, Oak Hill, Ridge Circle, Sunnydale, Heritage, Laurel Hill, Parkwood, and Bartlett. The middle schools in U-46 are Eastview, Teftt, Ellis, Larsen, Kimball, Abbott, Kenyon Woods, and Canton. Bartlett, Larkin, Elgin, South Elgin, and Streamwood are the high schools in U-46. Even though the majority of Elgin attends U-46 schools, districts 301, 300, and 303 are available. District 301 is a smaller district serving Burlington, Lilly Lake, parts of Elgin, Campton Hills, and Pingree Grove. The schools in District 301 are Central High School (referred to as Burlington Central), Central Middle School, Prairie Knolls Middle School, Country Trails Elementary, Howard B. Thomas Elementary, Lily Lake Elementary, and Prairie View Grade School. District 300 is based in Carpentersville and serves a small portion of Elgin. The elementary schools are: Algonquin Lakes, Dundee Highlands, Eastview, Gilberts, Golfview, Hampshire, Lake in the Hills, Lincoln Prairie, Meadowdale, Neubert, Parkview, Perry, Sleepy Hollow, and Wright. Oak Ridge and deLacey Family Education Center are also available to students. The middle schools in district 300 are Algonquin, Dundee, Carpentersville, and Hampshire. Westfield Community School serves kindergarten through 8th grade. There are 3 high schools in the district: Dundee-Crown, Hampshire, and Harry D. Jacobs. Last, but not least, district 303. The elementary schools in this district are Anderson, Bell-Graham, Corron, David, Richmond, Ferson Creek, Fox Ridge, Lincoln, Munhall, Norton Creek, Wasco, and Wild Rose.
There are three middle schools available and they are Haines, Thompson, and Wredling. St. Charles North and East are the two high schools that serve district 303 students.
Downtown Elgin is home to a many attractions. The Elgin Symphony Orchestra is one of the largest orchestras in Illinois and it's a primary option for live symphony music in the Northwest suburbs of Chicago. Other classical music groups in the area include Elgin Youth Symphony Orchestra, Elgin Children's Chorus, and Elgin Opera Outdoor. Theatre groups include the Janus Theatre Company, Elgin Theatre Company, Children's Theatre of Elgin, Fox Valley Youth Theatre, and Nothing Special Productions. The Hemmens Auditorium and the Elgin Community College's Visual & Performing Arts Center host a variety of performances each year by performers. Elgin lost a lot of landmark businesses in the 1980's, and when the Grand Victoria Riverboat Casino was born, business boomed again. Old buildings have been turned into clubs and restaurants. There are many parks within the city. 112-Acre Lords Park has playground equipment, picnic tables, Elgin Public Museum, and a herd of American Bison. 121-Acre Wing Park includes a golf course. There are other golf courses within Elgin: the Highlands of Elgin, the Elgin Country Club, and Bowes Creek Country Club. The Centre of Elgin features an aquatic park and a climbing wall for the community to enjoy.
Along with man-made attractions, Elgin has a few nature preserves within its boundaries. The Fox River Trail bike path connects Elgin to neighboring villages like Carpentersville, East Dundee, and Algonquin. On the east side of Elgin, Poplar Creek Preserve, a 4,200-acre preserve, is maintained by the Cook County Forest Preserves and includes bike trails, hiking trails, and equestrian trails. Elgin has two highly protected nature preserves: the Bluff Spring Fen and Trout Park. Bluff Spring Fen is the smallest of the two but has a remarkable number of distinct plant communities, including a hill prairie and a fen (spring marshland), which is home to rare orchids. Trout Park also includes a similar community with more of a unique forest community with oaks, ashes, maples, and uncommon species like arborvitae and witch-hazel.
The main industry in Elgin is transportation. The village has three train stations on Metra's Milwaukee District/West Line which travels daily to Chicago's Union Station: National Street, Elgin, and Big Timber Road. The local PACE bus operates bus routes through the Elgin Bus Terminal. They send out to Carpentersville, Dundee (Spring Hill Mall), Schaumburg (Woodfield Mall), and St. Charles (Charlestowne Mall with a connection to Aurora and Geneva).
With all that's been said, Elgin lives up to its motto: "City in the suburbs".


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Showing 1 - 18 of 18 articles
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The Toachi 2 Men's sandal is light, lean and streamlined, and offers incredible traction while still allowing your toes breathing room.
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Your next kayaking or boating adventure will be more enjoyable with a pair of shoes that are designed to get wet. Introducing the Alda Men s Sandals closed toe waterproof sandals that are comfortable enough to wear all day. The Alda will protect your feet throughout your summer adventures.
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Message Board
Devin Grayson and Flint Dille Message Board
Talk about the novels, new and used books that Dille has written!
Author Dille's Book Reviews
Batman: Rise of Sin Tzu
Aspect, Nov 2003, 5.99 ISBN: 0446613924 In Asia, ingenious but amoral immortal Sin Tzu begins taking control over vast parts of the continent either through diplomatic guile or a blood show of force. His success is so rapid and easy, he feels like a modern Alexander the Great with no real competition to keep him from ennui. However, he learns of the Dark Knight across the ocean in Gotham City and wonders if he might prove a worthy opponent. ...


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New Delhi: Driving under the influence of alcohol could land one in jail but Delhiites do not seem to be bothered about the law, with over 22,000 people being booked for the offence this year and 6,173 of them landing behind bars.
As many as 22,111 people were caught for the offence till November 15 this year and 6,173 of them were sent to jail, Delhi Police said.
While the number of offenders caught last year was 15,474, those sent to jail was little over 2,000.
"This year, though we have clear one-and-a-half-months left as figures are available for prosecutions only up to 15th November, we have had 22,111 people who were caught for drunk driving," Joint Commissioner of Police (Traffic) Satyendra Garg said.
"Clearly prosecutions have increased by 50 per cent and the way we are going we may touch 25,000 prosecutions," he wrote on social networking site Facebook.
He also asserted that Delhi Traffic Police is committed to make roads safer in the capital and that it has succeeded in that as there is a huge decline in accidents this year.
"This decline in accidents is unprecedented third year in a row and we intend to continue our good work," Garg said.


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Wednesday, May 15, 2013
Potato and Greens pizza at Marino's Italian Cafe in Austintown.
Where: Marino's Italian Cafe
Address: 5423 Mahoning Ave., Austintown
Phone: 330-799-8326
Hours: 11 a.m. to 10 p.m. Sunday through Thursday; 11 a.m. to 11 p.m. Friday and Saturday; and a lunch buffet on Wednesday, Thursday and Friday from 11:30 a.m. to 2:30 p.m.
Thirty-four years is a long time. It's almost as long as I've been alive. So, when I heard that Marino's Italian Cafe has been established for that many years, I was really excited to try it and see for myself what made it so special to have stayed alive through the good times and bad. And of course, I was looking forward to some great pasta, who are we kidding?
Looking at the website, www.marinositaliancafe.com, I became obsessed with the moment that I would get to taste the homemade pizza. Look at the pictures online — they're tantalizing.
Arriving to dinner, we were greeted by a smiling waitress who told us we could sit wherever we wanted. We chose a cozy booth and looked around while she got us some water. The place looked fresh, newly redone. Nice lighting, wooden floors and a Family sign that led to the kitchen, which is appropriate for this Italian family restaurant. In the back was a table full of guys immersed in discussion and laughter. I later found out they are the Monday regulars, ex-teachers from Austintown Fitch who get together to visit and (of course) eat the Brier Hill pizza! This knowledge further confirmed we had to try the delicious looking, and now sounding, pizza.
Our waitress, Barb, returned and went over the menu with us and gave some great suggestions. She let us know that everyone loves the Chicken Rockafella ($17.99). She was also quick to sing praises over all the appetizers, the Frutti Di Mare ($16.99), homemade gnocchi ($11.99), Anna's daily-made rolls (they come with every meal) and last but not least, the pizza. Coming from a woman who had been in the pizza business for 19 years herself, I chose to believe her.
And so, we ordered. Two pizzas, the Potato and Greens Pizza ($7.99 for a small, $13.49 for a large) and the other split between Brier Hill and Pepperoni & Cheese. Amazing. I would come here just for pizza and soda, beer or wine.
The Chicken Rockafella, a breast of chicken topped with crab meat, shrimp, asparagus and mozzarella cheese and served with a sherry wine sauce. Delicious. Be sure to save yourself from eating the whole basket of Anna's buttery rolls, so you can dip some in this sauce!
A cup of the Wedding Soup ($2.99). Calamari Fritti ($8.79). Italian Delight, a combination of lasagna, manicotti and ravioli ($12.99).
By this time, the lovely owner, Anna, and her son Johnny (who owns Mojo's down the street) had gotten hold of us. And we all know what Italians do when they get hold of you. ... They feed you until you burst! So we added Pork Rotilini (a special of Johnny's not on the normal menu) and Veal Capri ($16.99) to the list as well. So we basically had a bit of everything, and let me tell you this, I will be back. Not only was it delicious, but we felt like family.
Marino's also does offsite catering and offer a banquet room! Not sure how they do it all, but obviously they've got the recipe for success, 34 years later.
You can reach Erin at firstname.lastname@example.com.
About Food:30
We are offering a glimpse into local restaurants and eateries by reviewing their food offerings.
Check out our blog on www.vindy.com/news/valleyfood.


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Every year Windermere closes its offices for one day to help make a positive difference in our local communities. It all started in 1984 when a handful of Windermere owners and agents came together to make repairs at a local elementary school. Thirty years and more than one million hours of community service later, we've continued this tradition through neighborhood-enhancing projects in the areas where our Windermere teams live, work, and play. Follow our projects online at www.facebook.com/WindermereRealEstate.
Community Service Day will take place on June 5, 2015.