We've had so much amusement with the reactionary religious fanatic Ed Feser over the years, that it was inevitable that several readers would send me this devastating review of his latest; some excerpts:
This brings me to Feser and Bessette’s treatment of the Church Fathers. It is painfully obvious that neither of them bothered to read the patristic texts they cite; they merely went searching for anything that looked like a proof text, no matter how tenuous or fragmentary, and without paying even cursory attention to context. They claim, for instance, that in the Contra Celsum Origen affirmed the right of the state to execute criminals, but when one consults the passage they cite one finds nothing more than a rueful acknowledgement of the power of the state to punish crime with force. The same is true of their citation from Gregory of Nazianzus. They also treat an elliptical turn of phrase in Athenagoras as a declaration of the validity of capital punishment rather than, as is actually the case, a mere impartial recognition of its reality. Perhaps the greatest howler is a quotation they extract from Origen’s fourteenth homily on Leviticus concerning the way in which certain sins might be absolved by penal death. They fail to notice that Origen’s tortured reflections on the literal reading of the seemingly bizarre list of capital crimes in Leviticus 20 is prompted by his certainty that capital punishment is forbidden by the law of Christ. In fact, even when Feser and Bessette notice in passing that the Fathers they mention all seem to advise against use of the death penalty, they fail to grasp that this is not merely a matter of personal predilection. Once again, the question of whether the death penalty is in some sense “just” is wholly irrelevant in the context of Christian belief. As far as the Fathers were concerned, all of us merit death. This does not mean that they believed Christians are permitted to impose such a penalty....
The most appalling aspect of this book is finally not its shoddy reasoning or theological ignorance, but its sheer moral coarseness. For example, Feser and Bessette twice adduce the career of Giovanni Battista Bugatti—the official executioner of the Papal States who from 1796 to 1865 executed 516 convicted criminals, by decapitating them with an axe or a guillotine, or slitting their throats, or crushing their heads with a mallet, or having them drawn and quartered—as some sort of proof of the Catholic Church’s commitment to the essential justice of the death penalty. On neither occasion do they express the slightest alarm at, or disapproval of, either the number or the savagery of these killings. This is typical of the entire tone of the book: every page exudes an atmosphere of almost numbing callousness. There are times when a faint touch of false tenderness on the authors’ part would have been, at least, decorous.
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