Sex and money in the Novus Ordo Pecunia
June 24, 2016 § 41 Comments
I hold Aquinas in very high esteem. In fact it is in part my high esteem for him that makes me especially careful when some writer or commentator starts playing the game of “Aquinas says”. “Aquinas says” is frequently a way for a writer to try to spin a subject to make it appear that his own (the writer’s) views are being spoken in Aquinas’ voice.
Sometimes this is done maliciously, and other times it is simply a kind of wish-fulfillment or prejudice-fulfillment expressed hermeneutically (think of the faction of ‘manosphere’ protestants who are always trying to read permission for ‘Christian polygyny’ and other sexual license into the Christian Scriptures: they are probably sincere enough at a certain level, but their reason is ‘bent’ by conscupiscient arrogance and several layers of metaphysical error).
What I am suggesting in the previous post, consistent with what I have suggested many times before, is that a kind of Hegelian dialectic is often taking place among Catholics (and others too, but my focus in the previous post is on Catholics in particular). It goes something like this:
As a more liberal view of some particular moral question takes hold in society, progressive theologians start showering thinly disguised contempt on Aquinas and explaining how dumb he was about (e.g.) money and finance.
At first this is resisted by ‘conservatives’. But eventually people get old and die. Ideas, on the other hand, live on and develop in a social context.
New generations of ‘conservatives’ start to engage in Aquinas revisionism: rather than rejecting the progressive principles which have taken hold (e.g. that “the nature of money has changed” – which is another way of saying that money has no nature – and therefore charging a ‘reasonable’ amount of contractual profit on a mutuum loan is acceptable in most circumstances today), — rather than rejecting progressive error they argue that the Novus Ordo Pecunia brought into being by modernity was compatible with Aquinas all along, and anyway at worst Aquinas was not infallible so it really just takes a few tweaks of his views here and there to morally justify (e.g.) contractual profits on mutuum loans, whether of money or of shoes.
This has all already happened with usury: the progressive victory was complete before any of us were born. Doctrine was banished into a vault behind an impregnable translucent glass wall, where it remains as a kind of barely visible decoration which is not permitted to touch on practical real-life ‘pastoral’ matters. And the most traditional of traditionalists will often argue that the nature of money has changed, that contractual profit from mutuum loans is at least sometimes morally permissible, and that in any event it is impossible to avoid interest on ‘loans’ (understood equivocally).
And this very same process is happening right now, before our very eyes, with sex and marriage.