The initial foundations to the notion that Cometan's grandparents, Irene Mary Taylor and Derrick Taylor, should be recognised for their life as laypeople in the Roman Catholic Church first emerged in January 2020 and October 2021 respectively. Irene Mary was well known for her devotion to Catholicism among her family and acquaintances, yet Cometan saw in her icon and life events an opportunity to reinvigorate Catholic fervour in England and abroad. In his own endeavour as a religious figure and philosopher (...) as the founder of Astronism, Cometan had made it clear that his paternal grandmother had played a large role in his religious life from infancy and so Irene Mary's Cause for Beatification was the culmination of this destined religious figureship. The Beatification Story of Irene Mary Taylor holds the responsibility of presenting Irene Mary for the recognition in the Roman Catholic Church in whichever capacity the Church deems suitable. The book explores the major remembered life events of Irene Mary Taylor, relates them to Catholic doctrine, and systematises them to form Irenianism, Irene Mary's eponymous Catholic system of thought. (shrink)

I argue that a comprehensive ontological assessment of the beatific vision suggests that an individual’s experience of God’s face is not merely dependent on a revelation of the divine energies, but that it requires a particular mode of reception on the part of the blessed individual grounded in the reality of their faith; lacking faith, what would otherwise be experienced as the blessed vision of God is instead received as a torturous punishment. Therefore, I contend that the beatific vision is (...) one of two possible phenomena resultant from seeing God’s face; the other is more commonly labeled “hellfire.” Consequently, the often-assumed bifurcated landscape of the Afterlife (into a Heaven suffused with God’s presence and a Hell deprived of it) must be reassessed. (shrink)

Marilyn Adams rightly pointed out that there are many kinds of evil, some of which are horrendous. I claim that one species of horrendous evil is what I call horrendous-difference disabilities. I distinguish two subspecies of horrendous-difference disabilities based in part on the temporal relation between one’s rational moral wishing for a certain human function F and its being thwarted by intrinsic and extrinsic conditions. Next, I offer a theodicy for each subspecies of horrendous-difference disability. Although I appeal to some (...) claims made by Marilyn Adams for this theodicy, I reject one particular claim. I deny that one must be aware that one participates in a horrendous evil when the horrific event occurs. To develop this point and its relevance for a theodicy for horrendous-difference disabilities, I engage with Andrew Chignell’s work on infant suffering. In doing so, I show that what partly motivates the claim is a time-bias, i.e., near-bias. By rejecting this time-bias, I show how it is possible, given post-mortem life, for persons with profound cognitive disabilities to participate in horrendous evils and how these might be defeated by God. (shrink)

In Aquinas's account of the beatific vision, human beings are joined to God in a never-ending act of contemplation of the divine essence: a state which utterly fulfills the human drive for knowledge and satisfies every desire of the human heart. In this paper, I argue that this state represents less a fulfillment of human nature, however, than a transcendence of that nature. Furthermore, what’s transcended is not incidental on a metaphysical, epistemological, or moral level.

In October 1998, Irene Mary Taylor penned a letter to the mother of Cometan, Louise J. Counsell regarding the baptism of Cometan. However, in the letter Irene Mary covers topics not just related to her grandson baptism but also regarding her Catholic faith. The letter has come to form the basis of Cometan's understanding of the beliefs and teachings that his grandmother held so dear to which has come to influence the foundations of her Cause for Beatification and her (...) recognition as a Traditionalist Catholic figure. In this work Irene Mary's October Letter: An Introduction to Irenianism, Cometan provides an exegesis to his grandmother's letter from twenty-three years prior in which the foundations of Irenian theology, or Irenianism, were established. (shrink)

When I think that I am now thinking about a rose, are there two mental acts present in the intellect at once, the one direct (about the rose) and the other reflex (about the thought about the rose)? According to a generally accepted principle in medieval psychology, a given mental power cannot have or elicit multiple mental acts at the same time. Hence, many medieval thinkers were unwilling to admit that during such a case of mental reflection there are two (...) acts present in the mind. In this paper, I will look at two theories about mental reflection. According to John Pouilly (1312), during a case of mental reflection there is just one act present in the mind. However, this one act is somehow identical with the direct mental act about the rose that immediately preceded it. If it were not identical with this act, then the sentence "I am thinking that I am thinking about a rose" would be false, since in order for this sentence to be true the direct mental act of thinking about the rose must be present with the reflex mental act of thinking about that act, either as a distinct act, or as somehow identical with it. According to John Baconthorpe (ca. 1325), such a view fails, for even if the reflex mental act were somehow identical with the direct mental act that immediately preceded it, still we would have to admit that it does not coexist with it. On his view, what is sufficient here is that the direct mental· act exist merely as a kind of represented object. Hence, for Baconthorpe, when I think that I am thinking about a rose, there is just one act present in the mind, and this one act has as its content another distinct act (the direct act). However, the direct act does not really exist at the same time as it, although it is represented as if it did. (shrink)

I demonstrate here that St. Anselm’s account of free will fits neatly into an Aristotelian conceptual framework. Aristotle’s four causes are first aligned with Anselm’s four senses of ‘will’. The volitional hierarchy Anselm’s definition of free will entails is then detailed, culminating in its reconciliation with Eudemonism. The Beatific Vision, as summum bonum, is shown to be the apex of that series of perfections. I conclude by explicating Anselm’s teleological understanding of sin by reference to his semantic recapitulation of Aristotle’s (...) essence-accident distinction. (shrink)

I demonstrate here that St. Anselm’s account of free will fits neatly into an Aristotelian conceptual framework. Aristotle’s four causes are first aligned with Anselm’s four senses of ‘will’. The volitional hierarchy Anselm’s definition of free will entails is then detailed, culminating in its reconciliation with Eudemonism. The Beatific Vision, as summum bonum, is shown to be the apex of that series of perfections. I conclude by explicating Anselm’s teleological understanding of sin by reference to his semantic recapitulation of Aristotle’s (...) essence-accident distinction. (shrink)

Thomas Aquinas wrote a text later known as Quaestio de attributis and ordered it inserted in a precise location of his Commentary on the Sentences of Peter Lombard more than a decade after composing this work. Aquinas assigned exceptional importance to this text, in which he confronts the debate on the issue of the divine attributes that swept the most important centres of learning in 13th Century Europe and examines the answers given to the problem by the representatives of the (...) four mainstream schools of his time: the Greek mystic Dionysius Areopagita, the Latin Saint Anselm of Canterbury, the Jewish rabbi Moses Maimonides and the Muslim philosopher Ibn Sina. This in-depth study of Thomas Aquinas’ Quaestio de attributis (In I Sent., d. 2, q. 1, a. 3) binds together the findings of previous research on the unique history of this text by reconstructing the historical circumstances surrounding its composition, shows that the Quaestio contains Aquinas’ final answer to the dispute on the divine attributes, and thoroughly examines his interpretation of Maimonides’ position on the issue of the knowledge of God by analysing this and other texts related to it chronologically and doctrinally. The examination of the Quaestio reveals the background of Thomas Aquinas’ renewed interest in Maimonides’ position on the issue and brings to light elements of Aquinas’ interpretation that are absent from his earlier references to Maimonides. Moreover, the chronological and doctrinal connection of the Quaestio de attributis to other Thomistic works with explicit references to Maimonides enables a reconstruction of his comprehensive approach to Maimonides’ teaching on the possibility and extent of the knowledge of God in the Guide of the Perplexed and highlights the place of Maimonides’ philosophical teachings in Thomas’ own thought in issues like "Being" as the proper name of God, the multiplicity of the divine names, the beatific vision in the afterlife, the causes that prevent the instruction of the multitude in divine matters and the role of faith and prophecy in the acquisition of the true knowledge of God in this life. The last chapter examines the reasons behind Aquinas’ silencing of Maimonides’ name when introducing his Five Ways for the knowledge of the existence of God, in spite of the evident relation between these and Maimonides’ Four Speculations. The study is completed with an extensive appendix that includes the text of the Quaestio de attributis with an English translation and the critical edition of several chapters of the 13th Century Latin translation of the Guide of the Perplexed known as Dux neutrorum. (shrink)

I demonstrate here that St. Anselm’s account of free will fits neatly into an Aristotelian conceptual framework. Aristotle’s four causes are first aligned with Anselm’s four senses of ‘will’. The volitional hierarchy Anselm’s definition of free will entails is then detailed, culminating in its reconciliation with Eudemonism. The Beatific Vision, as summum bonum, is shown to be the apex of that series of perfections. I conclude by explicating Anselm’s teleological understanding of sin by reference to his semantic recapitulation of Aristotle’s (...) essence-accident distinction. (shrink)

This article deals with the action of the Divine Word in the history of salvation by studying the Lectura super Ioannem. The Divine Word expresses perfectly the essence of God by way of intellect. When the Father intends to manifest Himself ad extra, He speaks through His Word. Creatures represent a very imperfect likeness of God. In the prophetic word the Son speaks with human words; however, the only voice entirely united to the Divine Word is the humanity of Jesus. (...) Christ, especially in His paschal mystery, constitutes the culmination of God’s revelation. Even in the beatific vision, the Word will be the mediator of our knowledge of the Father. (shrink)

St. Thomas Aquinas has always considered intelligence a potency higher than the will, absolutely speaking. That being said, and in my view, the existential primacy of the will in the act of freedom (particularly in choosing the existential end) is also indisputably Thomistic, as Cornelio Fabro has shown. This paper endeavors to explain Aquinas' doctrine on the absolute primacy of the intellect and thus show that these two primacies can be affirmed coherently, that is, the intellect’s absolute primacy and the (...) will’s existential primacy. Firstly, I will explain the reasoning St. Thomas Aquinas uses in the Summa to justify the absolute primacy of the intellect over the will. Secondly, I will explore some parallel texts, in order to shed light on my interpretation of the Summa and expand our view regarding this and related doctrinal points. Thirdly, I will offer a brief study of Fabro’s position, one in which his concerns regarding the intellect’s absolute primacy are taken into account and carefully considered. (shrink)

In this article I propose an erotic theosis as a fruitful possibility for conceptualising our final participation in union with God in the beatific vision and for imaging said participation on earth. Particularly, I propose a synthesis of recent work from Oliver Crisp on theosis with that of Sarah Coakley on sexual desire as an especially helpful way in which to conceive of our ever-deepening participation in God's love. Further, this synthesis uses contributions from Erin Dufault-Hunter on the intersections of (...) sexual desire and ethics as a catalyst for its recommendations. (shrink)

In this essay I identify four different problems of heavenly freedom; i.e., problems that arise for those who hold that the redeemed in heaven have free will. They are: the problem arising from God's own freedom, the problem of needing to praise the redeemed for not sinning in heaven, the problem of needing to affirm that the redeemed freely refrain from sinning, and the problem arising from a commitment to the free will defence. I explore how some of these problems (...) vary depending on the notion of free will which is endorsed. And I suggest that because these differing problems arise from distinct theological and/or philosophical commitments, there is little reason to think that one and the same feature or property of an account of heavenly freedom will address them all. (shrink)

It is unlikely that when my the grandfather of Cometan, Derrick Taylor, sat down to participate in an interview with his good friend Judith Shean now almost thirty years ago that all those years later his grandson would have written a book analysing that very interview. On 22nd February 1995, Derrick Taylor agreed to participate in an interview at his home 222 Longmeanygate to reveal his experience as a Protestant turned Catholic. During the interview, Derrick Taylor provided a realistic view (...) of what his life had been like detailing loss, tragedy and suffering. By contrast, he also detailed his predisposition for experiencing interior locutions – divine communications to the ear – which filled him with great elation in times of spiritual crisis. This interview was titled Light a Candle for Me as based on Derrick Taylor's very first interaction with the Sacred Heart of Jesus when he was just seven years old in which he asked his friend's mother to light a candle for him as a metaphor for his journey to Catholicism. What we ultimately learn of Derrick Taylor's character in this 1995 interview is that he held such a dedication to the Catholic faith that he found it difficult to reconcile the fact that the world and the Church were changing. In this interview, which is now often titled the Sceptre Bulletin Interview, Derrick Taylor tells us in his own words what he thought of the reforms of the Second Vatican Council. This book, the Catholic Conversion, is an exegetical work written by Derrick's grandson Cometan some 27 years later that develops his grandfather's words into a set of theological concepts that come to form Derrick Taylor's definitive approach to Catholicism. (shrink)