Footnotes to Plato from the foothills of the Superstition Mountains

Thomas Merton on Newman and Chesterton

The Journals of Thomas Merton, Volume Three (1952-1960), p. 374, an excerpt from the entry of 3 February 1960:

I have to begin reading Newman, whom without cause I have neglected as though he were, say Chesterton. There is all the difference in the world. At the moment I am much more akin to the vanity and absurdity of Chesterton than I am to the solidity and brilliance of Newman. Brilliancy is a bad word — for me to desire that is always fatal!

I share Merton's low opinion of Chesterton.

For a long thread on Chesterton featuring Brian Bosse, Elliot, and me, go here. The question is whether sin is a fact.


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One response to “Thomas Merton on Newman and Chesterton”

  1. Elliott Avatar
    Elliott

    Bill,
    The thread you cited was long and substantive. Hard to believe it was nearly nine months ago. It seems like a few weeks ago!
    You wrote:
    “I affirm the existence of moral evil. But I deny both that the existence of moral evil is a fact one can see in the street, and that the existence of sin is a fact that one can see in the street…It is perfectly plain that sin presupposes the existence of God. It is not perfectly plain that objective moral evil presupposes the existence of God.”
    I agree. It seems clear that neither moral evil nor sin are seeable or otherwise experienceable via the sense organs. One can see the fist of an assailant hitting his victim’s face, the victim’s wincing, the dripping of blood from the victim’s battered nose, etc. But the evil of such an event is not seeable.
    In my last comment in the thread, I suggested that moral evil is possible in a world without divine commands. I ended with the question:
    “Is there any good reason to think that a world with moral evil and no divine commands is inconceivable?”

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