Íàøà äóõîâíiñòü Spiritualityengaging life’s biggest questions,ranging from explorations intothe laws of nature and the universeto questions on love, gratitude,forgiveness, and creativity.Created by global investor andphilanthropist Sir John Templeton,the monetary value of thePrize is set always to exceed theNobel Prizes to underscoreTempleton’s belief that benefitsfrom advances in spiritual discoveriescan be quantifiably morevast than those from other worthyhuman endeavours.The <strong>2007</strong> Templeton Prize forProgress Toward Research orDiscoveries About Spiritual Realitieswill be officially awardedto Taylor by HRH Prince Philip,the Duke of Edinburgh, at a privateceremony at BuckinghamPalace on Wednesday, May 2nd.In his nomination of Taylorfor the Prize, the Rev. David A.Martin, Ph.D., emeritus professorof sociology at the LondonSchool of Economics, and authorof A General Theory of Secularization,a seminal work in thefield, said, “His oeuvre is massiveand covers issues quite central tocontemporary concerns, above allperhaps the nature of self-hoodand the religious and secular optionsopen to us in what is sometimesdescribed as secular or evensecularist society. He has tracedthe historical evolution of the religiousand secular dimensions ofthe world as they relate to eachother with unequalled authority.”Taylor was born in 1931 inMontréal in French-speakingQuebec, the only Canadian provincewhere English is not the majoritylanguage. Growing up in aCatholic home where both French(his mother’s native tongue) andEnglish (his father’s) were spoken,in a province where language is apolitical touchstone, spurred anearly interest in matters of identity,society and the potential value ofthought that runs against the commongrain. Though his first degreewas in history, a Rhodes Scholarshipin 1952 led him to study philosophyat Oxford, where he encounteredwhat Taylor describesas “an unstructured hostility” to,among other things, religious belief.In reaction, he began to questionthe so-called “objective” approachesof psychology, socialscience, linguistics, history, andother human sciences.This led Taylor to his doctoraldissertation, which offered a devastatingcritique of psychologicalbehaviorism, which holds that allhuman activity can be explainedas mere movement, without consideringthought or subjectivemeaning. Published in 1964 asThe Explanation of Behaviour, itput the philosophical world onnotice that a new voice had arrived.From there he went on to writeat length on Hegel, the philosopherwho pioneered deep contemplationon notions of modernity—territorythat Taylor was now intent onexploring anew—includingHegel, published in 1975, andHegel and Modern Society, 1979.In 1992, for example, Taylorwrote an article published in thebook, Multiculturalism and “ThePolitics of Recognition” that detailedthe effect of modernity onconcepts of identity and self which,in turn, has had a profound politicalimpact. He continued that investigationwith his noted MarianistLecture in 1997 in Dayton, Ohio,where he declared that the CatholicChurch could find its placewithin the modern world by seeingWestern modernity as one amongthe many civilizations in whichChristianity has been preached andpractised. This would avoid both thetotal identification with Europeancivilization which has blunted theChristian message, and also theopposite extreme of seeing modernityas the antithesis or enemyof Christian faith. It was publishedas a book entitled, A Catholic Modernity?in 1999. Noting the possibilityof a “spiritual lobotomy,” hewarned, “There can never be a totalfusion of the faith and any particularsociety, and the attempt toachieve it is dangerous for the faith.”Then, in 1998-99, Taylor deliveredthe renowned Gifford Lectures,entitled “Living in a Secular Age,”at the University of Edinburgh.The lectures, published in threevolumes, offered a staggeringlydetailed analysis of the movementaway from spirituality in favourof so-called objective reasoning.Many expect the final volume, ASecular Age, scheduled for publicationby Harvard UniversityPress later this year, to be themost important literary achievementof Taylor’s lifetime and thedefinitive examination of secularizationand the modern world.The Premier of Quebec, JeanCharest, recently appointed Taylorto co-chair a commission on accommodationof cultural religiousdifferences in public life. “Thedebate on this issue in our societyhas recently taken on worryingfeatures,” Taylor says, “includinga dash of xenophobia.” Hearingsthroughout the province are expectedto begin in Fall <strong>2007</strong>.Taylor, who lives with hiswife, Aube Billard, an art historian,in Montréal, and, currentlyin Evanston, Illinois, has said hewill use the Templeton Prizemoney to advance his studies ofthe relationship of language andlinguistic meaning to art and theologyand to developing new conceptsof relating human scienceswith biological sciences.The Foundation noted that Taylor’sselection as the <strong>2007</strong> TempletonPrize Laureate will launcha broad, online discussion of thequestion, “What role does spiritualthinking have in the 21st Century?”at its website, www.templeton.org.20 Íàøà Äîðîãà îñiíü/<strong>2007</strong>
The BeatitudesBy Tim Rash (Excerpts)The Beatitudes are eight roads to perfect happiness. They are the standards or rulesChrist sets up for His followers.Matthew 5:5 “Blessed arethey who mourn: for theyshall be comforted.”Our Blessed Lord is not talkingabout those who mourn forworldly motives, but such asmourn for their sins, are blessed.The remorse that is according toGod, says St. Paul in 2 Cor 7:10,“works penance steadfast untosalvation, but the sorrow of theworld works death.”The same is promised is John16:20, “You shall weep and lament,but the world shall rejoice;and you shall be sorrowful,but your sorrow shall beturned into joy.” — CardinalJuan MaldondoMatthew 5:6 “Blessed arethey who hunger and thirstfor justice: for they shall befilled.”Hunger and thirst ... that is, spiritually,with an earnest desire ofbeing just and holy. But othersagain understand such as endurewith patience the hardships ofhunger and thirst.Many theologians have commentedon this verse, here aresome that I have found:St. Rupert, the Bishop of Salzberg,who died on Easter Sunday,March 27, 718, was also a contemporaryof Childebert III, Kingof the Franks, understands thispassage to mean those to whomjustice is denied, such as the poorwidows and orphans.Cardinal Juan Maldondo, the16th century theologian and exegete,says, “those who from povertyreally suffer hunger andthirst, because justice is not donethem. They shall be filled withevery kind of good in their heavenlycountry.” “I shall be filledwhen Your glory shall appear.”— Psalm 16Matthew 5:7 “Blessed arethe merciful: for they shallobtain mercy.”This is not only the giving ofalms, but the practice of all worksof mercy, both Corporal andSpiritual, are recommended here,and the reward will be given onthat day when God will repayevery one according to his works,and will do by us, as we havedone by our brethren. This is theDivine Mercy of God that wasrevealed to St. Faustina.Matthew 5:8 “Blessed arethe clean of heart: for theyshall see God.”The clean of heart are either thosewho give themselves to the practiceof every virtue, and are consciousto themselves of no evil, orthose who are adorned with thevirtue of chastity. For nothing isso necessary as this purity in suchas desire to see God. Many aremerciful to the poor and just intheir dealings, but don’t abstainfrom the luxury and lust. Thereforeour Blessed Lord, wishing toshow that mercy was not sufficient,adds, that if we would seeGod, we must also be possessedof the virtue of purity.Matthew 5:9 “Blessed are thepeace-makers: for they shallbe called children of God.”“To be peaceful ourselves andwith others, and to bring such asare at variance together, will entitleus to be children of God. Thuswe shall be raised to a participationin the honour of the only begottenSon of God, who descendedfrom Heaven to bringPeace to man, and to reconcilehim with his offended Creator.”— St. John ChrysostomMatthew 5:10 “Blessed arethey who suffer persecutionfor justice sake: for theirs isthe Kingdom of Heaven.”The Assisi born, Father FrancescoBartholi, the Franciscan theologianof the 13th-14th centuries says,“By justice here we understandvirtue, piety, and the defence ofour neighbour. To all who sufferon this account, He promises aseat in His Heavenly Kingdom.”“We must not think that sufferingpersecution only will sufficeto entitle us to the great promises.The persecutions we suffer mustbe inflicted on us on His account,and the evils spoken of us mustbe false and contradicted by ourlives. If these be not the causes ofour sufferings, so far from beinghappy, we shall be truly miserable,because then our irregularlives would be the occasion of thepersecutions we suffer.” — St.John Chrysostom.KCC1TIM@aol.comÍàøà äóõîâíiñòü SpiritualityNasha Doroha fall/<strong>2007</strong> 21