Sentences with phrase «which holloway»

The Tangerine boss was later fined for fielding a» weakened team» to which Holloway later handed in his resignation, believing the FA had no right to get involved in matters which did not directly concern them, only for the club's chairman, Karl Oyston, to reject his letter of resignation.

This involves a causality which Holloway calls physical and perfective: physical, because it is Christ, God made man, who acts directly through the material elements of the sacraments; perfective, because this is the fullness of God's one work in creation, which creation finds a special fruition when matter calls out for spirit and the two are joined in one unity which we call «man».

The manner in which Holloway defines the sin of contraception can usefully focus the preceding comments.

The new synthesis of which Holloway writes is an encompassing structure that builds upon what has gone before.

In this tenth anniversary year of Fr Edward Holloway's death Fr Kevin Douglas delineates the character of the «new synthesis» which Holloway spent much of his life trying to foster.

Not exact matches

All you need to pull off Scully is a fake clip - on FBI badge, a wig (unless you're a natural redhead, in which case the internet totally agrees you should just go as Joan Holloway from Mad Men) and a serious pout.

Arguably Holloway is doing no more than drawing out the implications of St. Paul's claim that in Christ God has «made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth.»

The theology and philosophy of Edward Holloway stands alone as a contemporary synthesis which on the one hand rejects any dialectical tension at the heart of being and at the same time upholds the real distinction between matter and spirit.

The insights given through Agnes Holloway are summed up under a key concepta Master Keywhich opens many doors of development in doctrine and philosophy which she called The Unity Law of Control and Direction.

Far more inspiring during seminary years was listening to Edward Holloway who linked priestly celibacy directly to Jesus Christ and to priestly loving, making it emerge clearly that celibacy is not something a priest grits his teeth and does, but is more a continual state of being, in relationship to Christ, which has its own specific way of giving and receiving love.

In Fr Edward Holloway's system, mind is that which controls and directs; matter is that which is controlled and directed.

Holloway links priestly loving, chastity and the Eucharist in a manner which throws light upon this.

Fr Holloway writes: «What they need is not an inventory of unrelated items of the physical sciences, but a philosophy of science which is also their philosophy of being».

The new synthesis that Holloway called for and spent his life trying to build up was one radically faithful to Christ and his Church and which embraced the fullness of Catholic truth including matters of both «faith and morals».

Holloway prefers «vowed chastity» to «celibacy» which he points out is the natural vocation of all the unmarried (TPL p. 5).

In the final section of Part One of Catholicism, Fr Holloway writes that Evolution is the «The universal idea which is critical for Christian thinking today».

I don't deny the inadequacy of the particular version of Thomism - perhaps typical at the time - to which Fr Holloway may have been exposed, nor its need for reform and renewal.

Holloway considerably enhances and develops the patristic perspective about the flesh as the «hinge of salvation» with his vision of the evolution of matter poised and framed from its beginning as a unity which culminates in the Incarnation of God.

But before expressing this belief, Fr Holloway makes a general remark about the nature of scientific knowledge which may serve as an introduction to Polanyi's refutation of Scientific Positivism and his proposal that science is Personal Knowledge: «It is most significant that here, as so very often in the discoveries of science, it was not the inductive data which was the real beginning of the breakthrough in knowledge, but a deductive vision glimpsed through scanty data which thrilled and excited the mind... from then on the hunt is up for the clues and the final proof.»

Like Polanyi, Fr Holloway sees that «the paradox of all these totalitarian philosophies is that they emanate from the minds of individuals, and their intrinsic certainty does not therefore transcend the individual and limited minds from which they proceed.»

Though acknowledging significant divergences between the Thomist schools and Holloway's thought, the editorial argued that Holloway had remained faithful to both the intentions of the Magisterium, which looks to St. Thomas as the theologian and philosopher par excellence, and to the essence of St. Thomas» project because he had attempted to synthesise theology with the scientific culture of his day.

There is good precedent for this approach in the magnificent editorials which Fr Edward Holloway wrote for Faith in the nineteen seventies and eighties, some of which have now been republished by Family Publications.

Holloway, «Slim» to most of his friends, spent his whole life in pastoral work but also managed, despite many obstacles and difficulties, to single - mindedly leave a far - sighted and remarkable theological and philosophical legacy for this millennium, surely the millennium of the harmony of Science and Religion, in which Christ is seen as the Master of both.

Sex in the Plan of Creation Holloway, in keeping with the Scotist vision of the Incarnation promoted by this magazine, argues not simply that the coming of Christ was part of the plan of creation but that the division of the sexes was planned as the means by which the Incarnation would be possible: «God did not fashion sex «for loving» but that the Incarnation might be the gift of creation from the potential of its own resources for the enfleshing of God».

Holloway also acknowledged that his thinking was a work in progress, the pioneering outlines of a new synthesis between the unchanging truths of the Catholic faith and the emerging scientific culture in which we now live.

One final point that follows from this line of thought, which is also common to both Holloway and Pope Benedict, is that just as the Incarnation has already unified the family of man in a new way, society needs structures of government that reflect its increasingly globalised unity.

The link made in Edward Holloway's synthesis of science and theology, involving the co-relativity of all material being in a metaphysical system that is faithful both to modern scientific thought and to orthodox Christian theology, gives a more solid basis on which to develop a dialogue with science.

Scott Hahn and Edward Holloway have developed the theme by emphasising that Creation is a revelation and covenant of Love which is destined to be fulfilled in the great covenant of union with God in Christ.

For Holloway this flows from the fact that «in a mysterious way, God has united himself to every man» -LCB- Gaudium et Spes 22), and this unity is also a visible, social reality in the Body of Christ which is the Church.

If it is true, as Holloway argues, that the very foundations of matter and the identity of human nature are aligned upon the coming of the Word made flesh, then a society which is uncertain about the existence of God and whether Man has any meaning or purpose must be subject to crisis, alienation and chaos even more inevitably than CiV is able to show.

The Relevance of Cosmic Unity In the lead letter of the same issue of Philosophy Now the prominent anti-reductionist philosopher of ethics and of science Mary Midgely makes a point often made by Edward Holloway (though he might not have used the word «choice»), namely that «simple logic surely shows that natural selection can not be the universal explanation because «selection» only makes sense a clearly specified range of choices — an idea to which far too little attention has been given.»

«Holloway suggests that the concept of environment is a helpful way in which to preserve the relevance of the subject without losing its realistic objectivity because a subject is inherently related to its environment whilst at the same time distinct from it... We would propose it as a sort of medium between... (the fairly uncritical) adoption of the post-modern subject and... «scholastic rationalism»... If then we further understand the human person as being within a personal environment, that of the living God... We can affrm that human nature is intrinsically ordered to God» (page 4).

There was and is a need for a philosophy of science which, as Edward Holloway writes, was more «existential in emphasis» than essential, whilst being truly realist concerning formal universality (cf. Perspectives in Philosophy, Vol III, Noumenon and Phenomenon: Rethinking the Greeks in the Age of Science, Faith - Keyway Trust).

He had received from his mother, Agnes Holloway, some key intellectual and spiritual prompts with which to pursue this vital work.

It is this vision which has fascinated and inspired so many people over the years and which has convinced people like myself to persevere with Holloway's theology despite his difficult writing style and sometimes eccentric mode of argument.

It was certainly bold and daring, and in fact a careful reading reveals its startling success, although Holloway insisted that it is the mere beginning of work in progress which needs to be taken up, further developed and refined by other minds.

In the 1930s a humble and holy housewife Agnes Holloway was shown a vision of «God's Master - Key — the Law of Control and Direction» which was given for a time when «Rome was sacked and desolate as never before — either by persecution or by war, or if by war by a war which was also a persecution.»

Holloway is able to show how Jesus Christ is the One in whom our supernatural destiny is uniquely granted as a gift, at the same time as showing how He is the centre upon which all the laws of nature are aligned from the beginning, and in whom the Unity Law itself is fulfilled.

This is essentially what Holloway calls the «Law of Control and Direction» and is fundamental to the understanding of all matter in which space and time are only aspects of the one law of development: «[g] reat masses and small, individuals and natures, complex beings and primal elements, they are all, through many an intermediary, members one of another.

However, this is only partially true, for without Fr Holloway's single minded and dedicated life of service to the Church neither the movement nor the vision upon which it is based would have come into existence.

Immediate Intuition in Caritasin Veritate For Edward Holloway every human observation inherently involves a complementary interaction and interdefinition between «me and my environment», a fundamental aspect of which is the relationship between the knowing spiritual mind and ordered matter.

[7] As Holloway continues, «[b] ehind the claims made for evolution of all matter, including life and mankind, was the urgent prescience of a majestic, sweeping concept which one day would be proved to have worked in and through all departments of being».

Its necessity to marriage which is clearly affirmed by Catholic tradition as brilliantly brought out by Gormally, actually, in Holloway's vision, flows from the pattern of the Annunciation.

His stable is also one of liberalism, broadly speaking, and in that respect he too is a reflection of the «agnostic society» which Fr Holloway describes so strikingly in his first chapter of Catholicism: A New Synthesis.

Our June 2008 issue was largely dedicated to discussing the way in which Edward Holloway suggests developing this vision further (it can been seen at

In this Holloway sees a procession within the human being of knowledge which is constitutive of whom I am.

For the second time (see July 2008) we publish part of a 1950 book written by Fr Edward Holloway, «Matter and Mind: A Christian Synthesis», of which only a dozen copies were made.

Holloway saw, Jesus» Agony in the Garden is not due to an imaginary guilt for which He must be punished, but to a profound compassion.

The Oikonomia For Holloway, as for the Catechism, the Trinity is directly and fully involved in the work of creation which is the one plan of salvation.

Holloway goes on to wonder in what way should a work ad extra which is appropriated to one Person in the Trinity not be proper in the same way to the other Persons.