The Trinity Matters: Processions

Eamonn Clark

See the Introduction here.

The argument begins simply: “From God I proceeded.” (John 8:24) Question 27 is the foundation for the Treatise on the Trinity, and this appeal to authority – in this case, Divine Authority – is the point of departure. God has said it, therefore we believe it, as God does not lie and is never confused or ignorant.

It must begin this way, as we will see later in detail; for now it suffices to say that what can be known about God by reason alone does not include real processions of the sort which we are about to discuss. God must in fact tell us there are processions in Himself. With that, let us begin.

Article 1 establishes the presence of procession in God. Article 2 demonstrates that one procession is rightly called “generation” (of the Word, or the Son). Article 3 shows that there is another procession in God, that of the Holy Spirit. Article 4 determines that the procession of the Holy Spirit is not “generation” but “spiration.” Article 5 proves there cannot be more than two processions in God (and thus not more than three Persons).

The “sed contra” of Article 1 has already been laid out – John 8:24 tells us that procession exists in God. We move now to the body of Article 1 (the “respondeo” or “answer”) before looking at the objections (which is the proper way to read the Summa, by the way) and the other Articles.

Thomas again begins with Scripture. The Bible uses Names for God which imply procession (like “Son”) but it is not immediately clear what kind of procession this is. A procession, in general, is a kind of “issuing forth” of one thing from another – the way a son proceeds from a father… But now we see the two great errors which are possible: Arianism and Sabellianism.

Arianism sees the Son as a creature of the Father, and the Holy Spirit as a creature of both – this would be procession indeed, but this position empties the Son and the Holy Spirit of Divinity. (Thomas again appeals to Scripture to explain why Arius was wrong, specifically 1 John 5:20 for the Son, and 1 Corinthians 6:19 for the Holy Spirit… I hope it is sufficiently clear by now that Thomas’s theology is deeply Biblical; we are not even half-way through Article 1.)

Sabellianism (also Modalism) sees the Son and the Holy Spirit not as creatures but simply Names predicated of God the Father acting in certain ways. When the Father is Incarnate, He is called “Son.” When He sanctified human souls, He is called “Holy Spirit.” In other words, the Son and the Holy Spirit are only logical distinctions – they are not really distinct from the Father. Thomas appeals to John 5:19 and “many other passages” to rebut this… This simply is not what we get from Christ’s teaching in Scripture.

The common error is to see procession as “outward” – something existing in creation. With Arius, it is the beings themselves which are processed outwardly, while with Sabellius the outward effect which proceeds from Divine operation in creation indicates the Name to use.

This is not the kind of procession which allows for the Trinity of Catholic Faith. The processions of the Trinity are interior processions.

The most evident analogy is with our own mind (an analogy developed at length by St. Augustine in his book on the Trinity frequently called the “psychological analogy”). We think of a thing by conjuring an idea – but the idea remains within our mind until we speak it by the word, the concept, by which we are understanding it. In God, procession is like this – it is not procession as according to bodies, such as a son proceeding from a father, or heat proceeding from fire.

You can look at Objections 1 and 3 on your own. Objection 2 is worth a look here, as it really touches the heart of the major obstacle to making sense of the Trinity, namely, Divine Simplicity. After all, what proceeds from a thing is distinct from that whence it proceeds – but God is perfectly simple. How? Well, in an intellectual procession, the more perfect the procession is the more closely united is the concept with the mind. In other words, the better a thing is known, the more it is one with the intellect. God knows perfectly – so what He conceives of must be perfectly united with Him by Essence. (We will see a similar argument about power later – the more power a cause has, the more the cause will be replicated in the effect… the better the teacher, the more able the students will be to teach what they are learning. Coincidentally, this is part of why Jesus did not write a book. But we are getting sidetracked…) The point is that the Word is perfectly understood by the Father and is therefore perfectly One with Him.

So much for Article 1. There are processions in God which remain within God, the most easily grasped being the intellectual procession of the Word, Who is perfectly united with the Father because the Father perfectly understands the Word. On to Article 2: is any procession in God called “generation”?

The “sed contra” is Psalm 2:7 – “This day I have begotten Thee.” (To “beget” and to “generate” are the same.) So, at least one procession in God is called “generation.” But why?

There are two kinds of generation – the kind which makes something new (fire making more fire) which brings something into existence out of non-existence, and a kind which is proper to living things which generate other living things which have the same specific nature (unlike a man producing a hair on his head – but like a man producing a man). The latter normally includes the “making” of the first kind of generation; a horse generates a horse, a man generates a man, and so on. But maybe there could be something which lacks the aspect of “making” and has only this latter kind of generation… This is the Father-Son relationship. This generation is from a living principle (the Father, Whose operation of understanding is the “force” of this generation), it is a generation of similitude (due to how understanding works, as explained above), and that which is being understood is God Himself, the Divine Essence (the same nature as the Generator). So this is living generation but without creation. (Nerds may look at Question 14 for more details.)

Objections 2 and 3 are very important and very helpful.

Objection 2 notes that our own thoughts are not called “generation.” So, why should God’s thought in this case be called “generation”? Well, our act of understanding is not the same as our own substance – this is not the case with God. We produce thoughts that are not ourselves; but for God, anything in Him is Him.

Objection 3 argues that what derives its existence from another will exist in a subject, meaning, it is not self-subsistent – for example, a horse generated from a horse will exist in the physical universe, as part of that universe. So, since God is self-subsistent, there can be no generation in Him. Well, the created universe is Thomas’ counter-example: it does not exist in a subject. Creation exists in itself, due to the power of God. So, the Word, Who derives or receives His existence from another (the Father) by interior procession, does not need to subsist in another, just like creation does not need to.

Article 3 is relatively simple. The “sed contra” points to Scripture for the grounds for arguing that the Holy Spirit proceeds from God but is not the Word (John 15:26 and John 14:16 respectively).

The intellect has an interior procession, and so does the will. In the will, the object of desire moves us towards that object by a kind of impulsion. In God, the intellectual procession generates the Word; the procession of the Will of God gives us the Holy Spirit. This is the procession of love.

Objections 1 and 3 are good to look at.

Objection 1 states that, if we admit of more than one procession in God, we could be setting ourselves up to say that there are infinite processions in God, which is unreasonable. Thomas’ response is very important (and essentially constitutes the argument of Article 5)… Only the intellect and the will can have interior processions, so there cannot be more than two.

Objection 3 is possibly the strongest counter-argument yet. The claim is that intellect and will are the same in God, due to Divine Simplicity. Therefore, there cannot be a difference in the procession from the Divine Intellect and Will… So, there can be only one procession. Thomas admits that the Will and Intellect of God are the same, but Thomas says that there is a priority between intellect and will, with intellection preceding willing, logically even if not really; in God, this priority can only be logical – one must know what one loves, but since God is not doing this “step by step” it is in a single moment… and yet, there really is this logical priority, so there can be distinct processions. (Nerds might like to recall the insistence of Thomas on the priority of the intellect in human acts, over and against Bonaventure and later Scotus, Ockham, and then the long line of nominalists and voluntarists… Interesting how this connects, no?)

Article 4 gives us the first appeal to something other than Scripture – rather, it is an appeal to St. Athanasius, who says that the Holy Spirit is not begotten (or generated).

The intellect has an interior procession because some similitude exists in the intellect (I think of the apple, and something like an apple is in my mind – I think of myself, and something like myself is in my mind – and the better the conception in my mind is, the more like the thing itself that it is a conception of will be… in God, as we saw, this conception is perfect, and therefore is God Himself, God the Word). Well, with the will it is a bit different. Instead of similitude, we speak of inclination, or a kind of wanting (or loving). When we have an object in our will, we are inclined towards it – we want it, we desire it, we love it. God, by loving Himself, has an interior procession in His Will. What thus proceeds is the Holy Spirit, so called because “spirit” implies a kind of living impulse. The procession is therefore called “spiration” rather than generation (see Objection 3).

We’ll leave the Objections alone.

Article 5 is within our grasp, as we’ve already indicated the argument. The “sed contra” is particularly blunt at this point – Thomas simply says there are only two Persons Who proceed, and thus there are only two processions.

As we have said, the intellect and the will are the only faculties which can have interior processions. Other faculties or operations will have exterior processions or no processions at all – sensation, for instance, requires activity outside the intellectual nature. Thus, there can only be three Persons in God, in accord with the Intellect and Will and unproceeded Principle, the Father.

The Objections concern the following claims: 1, that power has procession; 2, that goodness involves procession; and 3, that fecundity of operations would multiply the processions of Word and Love.

As for 1, power is exercised on another, so it is an external operation. As for 2, the goodness of God belongs to His Essence and is not an operation like understanding or willing, and so the Goodness of God is simply involved in the processions of the Word and Love. As for 3, God understands all and loves all by one simple act – therefore, there is no possibility of multiplying the processions of Word and Love.

We made it! Question 27, done! Believe it or not, we have already pretty much laid out the entirety of Trinitarian theology in seed form. The rest is largely just unpacking what we have just done.

Next up, Question 28: relations of origin…

A “Spitting Image” of Obedience

Eamonn Clark

“The next time you see her, spit in her face.”

An extremely instructive story for those who are tempted to trust their own judgment in the spiritual life is related in Gerard de Frachet O.P.’s Lives of the Brethren (available online here). Over a 5 year period (about 1255-1260), De Frachet (d. 1271) collected stories from the earliest life of the Order of Preachers (Dominicans), which stories were well-founded on eyewitness testimony, with many of the brothers who are in the stories still being alive at the time of composition. It contains some of the earliest biographical information of St. Dominic, Bl. Jordan of Saxony, and many other stories of miracles, extraordinary piety, and heroic virtue. The episode we are considering goes like this – from page 209 (Imperium Christi Press, trans. Conway), in Chapter 22 of Part V, titled “Impatience and Phantasms”:

“One of the brethren in the convent in Paris gave himself up entirely to prayer to the detriment of his studies and teaching. The devil was also in the habit of coming to him, feigning to be the blessed Virgin, at one time praising his state of soul, and at another revealing future events. The brother happened to mention this fact to Brother Peter of Rheims, who was prior at the time, and was advised to spit in the face of the phantom if it appeared again: ‘For if it be the blessed Virgin,’ said he, ‘she will not be vexed, being always most humble of heart, nay, she will excuse you on account of your obedience; while if it be the father of lies he will make off in confusion.’ The brother simply did what he was told and spat accordingly, upon which the devil roared in anger: ‘Curse upon you, where did you learn such gross manners!’ He went off ashamed of himself, and never ventured to come again.”

Let those taken in by interior assurances of piety and holiness beware… they are blind guides. Even exterior affirmations should be distrusted, and they should be rejected entirely when there is an objective problem (such as neglecting one’s duties, even for an outwardly pious motive). The most famous example of such radical self-distrust is perhaps that of St. Teresa of Avila, who would regularly see Christ in apparitions but would essentially ignore their content without approval from her director – she knew her director would not deceive her, while she was less sure if she was really encountering the Lord in her visions.

And should there ever be an experience – psychological, physical, mystical – which suggests that one go against the lawful and reasonable demands of one’s superiors (natural or ecclesiastical, including one’s spiritual director), let alone that one go against the teaching or demands of the Church, one can be assured that such a thing is not from God. (Cf. Gal. 1:8 – “But even if we or an angel from Heaven should preach a gospel other than the one we preached to you, let them be under God’s curse!”) Such illusions should be rejected – they should be spat upon. Let’s have terrible manners with the demons… Maybe that sometimes means spitting on apparitions, but it always means being obedient to God, to His Church, and to all our legitimate superiors who represent them both.

Main image: Paris – the old convent church (Couvent St. Jacques) in which this incident occurred was destroyed in the first half of the 19th century.

The Trinity Matters: Introduction

Eamonn Clark

The story goes that an old Irish priest was getting ready for his homily on Trinity Sunday. In Ireland at the time, on this Feast, the annual tithe of peat moss was made, to supplement the priest’s salary. He would need it for the fires throughout the coming winter. He ascended the ambo to preach that Sunday, and said, “As you know today is Trinity Sunday. That means it’s time to make the tithe of peat. If I don’t have peat, the winter will be dreadful, etc.” When asked later by a friend why he didn’t preach on the Trinity, the priest said, “Well, they all believe in that… They don’t all believe in making their tithe of peat!”

It should go without saying that, being the highest Mystery of our Faith – God Himself – the Trinity matters. However, as Rahner aptly pointed out in his important book on the subject, the Trinity has nonetheless somehow been slipping into practical irrelevance in the lives of believers. One must ask not only whether people do not believe in “tithing peat” and other such appropriate responses of parochial commitment anymore – but if they even really believe in the entire center and ultimate point of Christianity, which is the Triune Godhead as such. Or, instead, is it the case that, after so many preachers simply assuming “they believe it,” they are rather actually some kind of Sabellians or Arians, even if unknowingly? (Many are.) What effects could that have on the spiritual life, for individuals, and also for the whole Church and world? (Enormous ones.) And what exactly is the doctrine of the Trinity anyway? (Three Persons in One God.) Is it even really coherent? (Yes.) Is the doctrine demonstrable from reason alone? (No.) Do the missions imply a subordination of the Persons? (No.) Etc.

We will be walking step by step through the Treatise on the Trinity by St. Thomas Aquinas in the Summa Theologica, starting with Question 27 of the Prima Pars and going all the way through to Question 43… At the end, I will introduce you to the most relevant debate occurring right now in Trinitarian theology (over Rahner’s famous “grundaxiom” – “The Immanent Trinity is the Economic Trinity, and the Economic Trinity is the Immanent Trinity”) and perhaps give some additional reflections on the visible mission of the Son (the Incarnation) as it relates to the mysteries of His public life and ministry.

Have no fear! I will break down the language piece by piece and sift through all the normal queries. As St. Augustine said, this part of theology is the most dangerous, but it is also the most fruitful… It’s worth the effort.

Astute and zealous readers might want to brush up first on Divine Simplicity (Question 3) to see what is immediately at stake in this topic (basically, if something is not perfectly simple, viz., without parts, then it’s not God – such a thing would have had to be put together by something else which existed prior to it). Other Questions might be helpful to read too (11-14, 18-20, 22, 25), but Question 3 is enough to see the major “obstacle” at hand. I will help you through the rest.

I hope you enjoy this upcoming series, and may God the Father, God the Son, and God the Holy Spirit bless you and keep you always… Happy Trinity Sunday!

Main image: The Jordan River, near the Baptismal Site, the lowest place on Earth – where all Three Persons were encountered by distinct visible missions.

The Dark Knight of the Soul: Fortitude in the Batman

Behold, a humorous essay I recently wrote for a moral theology class, with some slight edits. Enjoy!

Mr. Bruce Wayne had a troubled childhood. Not only did he lose his parents to a crazed gunman, but he also fell into a deep well full of bats. The former occasioned the inheritance of vast amounts of wealth, while the latter occasioned an intense case of chiroptophobia (fear of bats). Together, these effects would eventually lead him to undertake a massive bat-themed vigilante project which would dominate his life and cause a complicated set of benefits and drawbacks in Gotham City. The question is: whether the act of becoming the Batman was an act of true fortitude on the part of Bruce Wayne?

What is clear is that in Batman’s vigilante project there is matter for fortitude, namely, dangers of death. “Now fortitude is a virtue; and it is essential to virtue ever to tend to good; wherefore it is in order to pursue some good that man does not fly from the danger of death.” (1) Wayne, of course, is choosing to fly toward dangers of death, and literally at that. With countless thugs, gang leaders, and dastardly supervillains, Gotham is anything but safe; and this is not even to mention the means which Wayne adopts for fighting crime, which includes jumping off skyscrapers and careening in between all kinds of obstacles, supported by some mesh wings. He is doing battle with criminals who might kill him, in a way that might kill him. “Dangers of death occurring in battle” are the proper matter for fortitude, beyond lesser evils like bodily pain or the annoyance of standing in line at the DMV. (2)

It seems that Wayne might have gone to a vicious extreme in overcoming his own private chiroptophobia by becoming “half bat.” Yet there is really nothing to fear about bats in themselves, so to fear bats at all seems to be a case of timidity. This means that overcoming such a fear is a good thing to do. In facing his repressed traumatic experience of nearly dying in the well, which became so closely associated with the well’s bats, Wayne becoming Batman would only tend towards a vicious neurosis if his new bat-persona did not serve some purpose beyond itself. That is to say, if Wayne habitually dressed up like a bat in his own house and looked in the mirror, this would be disordered. Taking on the bat-persona for the sake of intimidating criminals, which is his primary motivation, is something else entirely.

Wayne does not become Flowerman or Butterflyman or Puppyman, he becomes Batman. Even if he had had traumatic experiences with flowers and butterflies and puppies, surely he would not want to deal with those memories in the same way. The idea of a vigilante qua bat (or alternatively qua spider) is simply terrifying, which is the point: it is an effective aid to fighting crime. This, however, does not necessarily make it prudent, as prudence means that justice and other virtues are not being violated. Here we will simply mention the possibility that vigilantism is unjustifiable in Gotham, given that there are good cops like Commissioner Gordon around. If Wayne had not considered this, or had not considered the physical risks involved, then the decision would be imprudent regardless of whether it is just. Becoming a vigilante virtuously requires serious counsel and an understanding of the principles of law. (3)

There are certain appearances of fearlessness and daring throughout the career of Batman, but one must wonder if this is merely a result of having mastered the fear of death during his time training in the mountains with the League of Shadows. On the contrary, Wayne goes to great lengths to protect himself, investing in the production and maintenance of extremely sophisticated protective devices, and this could exonerate him at least of fearlessness. Batman, supposing his project is just, certainly ought to fear death, not just for his own sake, seeing as life is a great good, but also for Gotham’s sake: “Death and whatever else can be inflicted by mortal man are not to be feared so that they make us forsake justice: but they are to be feared as hindering man in acts of virtue, either as regards himself, or as regards the progress he may cause in others.” (4) This is also part of why concealing his true identity is so important, for if it was widely known that Batman is Bruce Wayne, he would be easier to destroy.

As for magnanimity, Wayne already has great honors, insofar as honors accrue to a man of enormous wealth such as himself. Ironically, his public identity as a billionaire is a cover for what he really lives for privately, which is the accomplishment of great things like deposing crime bosses and deterring supervillains at great personal risk. He accepts the “unofficial honors” that come with such acts, but he does not care for them for their own sake, so he is not ambitious. He takes on the project to give the city of Gotham hope, which is where he refers the glory given to him as Batman. Therefore, Batman has a degree of magnanimity. (5) There is, however, an element of Wayne’s public life that is pusillanimous, as he purposefully distances himself from seeming great by being an arrogant, dishonest, quarrelsome womanizer. He could gain more honor publicly by being more virtuous, but he rightly fears that this could lead to the suspicion that he is Batman. Insofar as this component of concealing his nocturnal activities is vicious, it is neither magnanimous nor fortitudinous, as sins cannot be called acts of virtue.

The crime fighting skills of Wayne are second to none, and since he has ordered his life and vast wealth towards crime fighting without compromising his fortune or social status, he most certainly deserves to be ascribed the virtue of magnificence. For, “[It] belongs to magnificence not only to do something great, ‘doing’ (facere) being taken in the strict sense, but also to tend with the mind to the doing of great things.” (6) Since Wayne could do almost anything he wants on account of his wealth, the good use of which is the proper object of magnificence, his mind certainly tends with great force toward the accomplishment of masterful crime fighting. (7) Otherwise he would do whatever it is that other billionaires do.

To the question, whether Bruce Wayne’s choice to become Batman was an act of true fortitude, we answer in the affirmative, with two qualifications. The first is that the entire vigilante project is just, which is unclear. The second is that the artificial public persona taken on as part of the condition for the project, which can be assumed to have been part of the means from the start, is at least mildly vicious and therefore reduces the fortitudinous character of the choice.

(1) STh II-II q. 123 a. 5 ans.

(2) Ibid.

(3) Namely, gnome and epikeia would be required. See STh II-II q. 51 a. 4; q. 120 a. 1, a. 2

(4) STh II-II q. 126 a. 1 rep. 2

(5) That his voice is extraordinarily deep is not a sign of greater magnanimity, it is merely another component of his intimidation, as well as a way to conceal his public identity. Furthermore, that he does not walk slowly to accomplish his tasks does not imply a lack of magnanimity, as the particular kind of great things which he seeks to accomplish demand agility.

(6) STh II-II q. 134 a. 2 rep. 2

(7) STh II-II q. 134 a. 2


Post by: Eamonn Clark

Can’t Spell “Cannabis” Without “Can I”

So guess what? Turns out some researchers in the Netherlands think more countries should legalize pot.

Captain Obvious, of fame

For those who think flying to Amsterdam (or Colorado, etc.) to indulge in the herb is just fine and dandy, let’s do some thinkin’.

Principle 1: Creation is good.
Principle 2: Not all creatures are equally good.
Principle 3: We ought to avoid evil.
Principle 4: Rastafari is a false religion.

Humans are ontologically higher than rocks, plants, and animals. We can use them, even to their detriment, if they are beneficial enough to us. Jesus was not a vegetarian. And yes, Brother Carrot and Sister Lettuce are okay to kill, unless it is out of sheer disdain and spite for their existence as creatures of God.

But Uncle Bud is a little different, because when we harvest him, it’s usually for the sake of affecting our bodies in a way that suspends our intellect.

Eat-ay ad Thomam:

The sin of drunkenness, as stated in the foregoing Article, consists in the immoderate use and concupiscence of wine. Now this may happen to a man in three ways. First, so that he knows not the drink to be immoderate and intoxicating: and then drunkenness may be without sin, as stated above (Article 1). Secondly, so that he perceives the drink to be immoderate, but without knowing it to be intoxicating, and then drunkenness may involve a venial sin. Thirdly, it may happen that a man is well aware that the drink is immoderate and intoxicating, and yet he would rather be drunk than abstain from drink.

That’s from the Summa TheologicaII-II, Q. 150, art. 2. Wine stands here for any intoxicating substance… One might not know a substance to have intoxicating effects, and so there is no sin in such drunkenness (unless its use was immoderate for other reasons). But if one knows something to be potent, it is another story. But just how drunk is “drunk?”

[The third kind of man] is a drunkard properly speaking, because morals take their species not from things that occur accidentally and beside the intention, but from that which is directly intended. On this way drunkenness is a mortal sin, because then a man willingly and knowingly deprives himself of the use of reason, whereby he performs virtuous deeds and avoids sin, and thus he sins mortally by running the risk of falling into sin. For Ambrose says (De Patriarch. [De Abraham i.]): “We learn that we should shun drunkenness, which prevents us from avoiding grievous sins. For the things we avoid when sober, we unknowingly commit through drunkenness.” Therefore drunkenness, properly speaking, is a mortal sin.

So there is still a mystery… How intoxicated must one be before he “deprives himself of the use of reason?” Let’s remember a few things though before we shame the Angelic Doctor for being obscure. First, he expects a student to have read all the text which precedes this Article. That would give one a better idea of what he means. Second, the Summa really is just a beginner’s crash-course. It is not meant to be exhaustive. In some articles, this is more evident than in others. Third, it’s unlikely St. Thomas had much firsthand experience with drinking to provide us with more subtlety… When Albertus Magnus is your professor and Bonaventure lives on your hall, you’re inspired to “rise above the influence,” as it were.

“Bonaventure Shows Thomas Aquinas the Crucifix,” Francisco Zurbaran, 1629

However, we know that some of the more austere saints occasionally indulged, such as Charles Borromeo and John Vianney. And of course, the Lord did as well, as He so famously pointed out in Matthew 11:19. Since potent substances will technically have some effect no matter how little is taken of them, we can say from this alone that it is not evil in itself to use intoxicating substances.

Then there is the principle of totality to keep in mind. Later in the same Question, Thomas alludes to this by saying a physician might tell one to use drink to induce vomiting – but since lukewarm water works too, that should be used instead. However, if it didn’t (and we hadn’t discovered Ipecac) then it would be fine. This is because the greater health of the body is worth the temporary loss of reason… That’s also why it’s not a sin to plan on going to sleep each night! And while there is violence done to the body and soul when, for instance, a gangrenous limb is removed, it is for the sake of the entire person. But this too should be moderated by wisdom, since not every ailment is worth doing violence to yourself. If you get occasional leg pain, that doesn’t mean you should cut off your leg.

So anyway, how drunk is drunk? How high is high? It is so difficult to say because of the problem in trying to quantify a quality. “It’s when you feel like… you know, drunk.”

There he is again!

We won’t solve the issue of exactly where “the line” is today – maybe another post with some ¡HARDCORE SCIENCE! – but perhaps we can lay down some guideposts based on Thomas and basic research.

Certain drugs act far more quickly than others. THC (the active ingredient in marijuana) acts more quickly than alcohol, based on the popular conventions of consumption. That is a big deal.

Reason helps us to distinguish the true from the false. Once you have trouble doing that, it’s time to call it a day… If sober people around you start laughing at everything you say, it’s probably not because you’re witty and charming, it’s because you’re diminishing your material brain’s capability to interact with your immaterial intellect (AKA you’re becoming drunk). And so on.

If you’re starting to forget stuff that you shouldn’t forget, then that’s another sign your faculties are slipping. So put it down.

When you feel like doing something really dumb that you normally wouldn’t, STOP and don’t do that much again. Once you know that tequila makes your clothes fall off, then kiss it goodbye. It’s better to enter into life without a bottle of Patrón than into Gehenna with all you could ever drink. (And Tequila burns even without being on fire…)

If you can’t walk right and are slurring words, then your brain is shutting down. Same story.

So no hard answers here today, but basically the faster and stronger the drug, the less morally safe it is to use. AND, if one uses any substance for the pleasure of changing his mental state in a way that diminishes its capacity to execute its proper function, as distinct from some some other effect, this too is a red flag… We should not delight in an unnatural state!

All this would make the average consumption of pot pretty bad.