Matt Fradd
Books • Spirituality/Belief • Writing
Whether it is a good idea to quit Twitter?
A Summa article for those considering quitting Twitter
October 19, 2022
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Objection 1. Christians are called to become part of public discourse, to elevate everything for the glory of God. But today much of the public discourse takes place virtually on Twitter. To retreat from a place of virtual discourse would be to fail in one’s duty as a Christian to evangelize. Therefore, a Christian should not quit Twitter.

Objection 2. If a Christian can reach only one soul and help him reject falsehoods and convert to the Christian faith, then his time on Twitter is well spent. Therefore, a Christian should not quit Twitter.

Objection 3. That Twitter steals a Christian’s peace is not a compelling reason to quit it, anymore than it is a compelling reason to quit prison ministry or outreach to the poor because such ministries can also produce anxiety. If we get anxious, we can pray that God brings us peace. Therefore, a Christian should not quit Twitter.

Objection 4. A large following  is a sign of God’s blessing of a Twitter ministry, and to  quit Twitter would be to abandon what God is blessing.

On the contrary, Twitter is a cesspool, and the occasion for distraction, dispersion, emotional turmoil, temptation, and sin. There are good uses of Twitter, but one must be soooo disciplined about his use of the platform (in order not to waste time or fall prey to the traps just mentioned) that it's not clear to me that it's really worth it. 

I answer that, We have to acknowledge the concrete setting and the limitations of human life. It may be the case that you reach someone through Twitter and that Twitter is the only setting in and through which you reach that person. But, by choosing to engage on Twitter, it could be that you fail to reach other people whom you may have met otherwise in person or through other media. 

Further, if  Twitter poses an obstacle to your spiritual integrity/growth, it may in fact keep you from becoming the evangelist God is calling you to be. It's not just a matter of using every means available. Some means make you less fit to use the other means to which God is calling you.

We should let God’s providence be our guide, for God calls each of us to know, love, and serve him in a particular way. Our vocation is to seek out that way as best we can using the right means at the right time with the right people and for the right purpose. While the potential efficacy of engagement on Twitter is a consideration, it is not the only consideration and certainly not the most important consideration. 

Effectively, God is acting in and through the evangelist. He loves those to whom we are sent better than we do. If we want to step into the role of evangelist, it means being honest before the reality of our lives. And part of that reality may be that one experiences Twitter as a hellscape and doesn't want to touch it.

Reply to Objection 1. Evangelization ought to take place in the settings to which God calls us. God promises never to try us beyond our strength. One is often tried beyond his strength on Twitter. This seems to suggest that God is not calling us to evangelization on Twitter.

Reply to Objection 2. Temptation often announces that there are "no other means" to the attainment of a good end than the proposed course of action, that a good end justifies a bad means. This is a falsity told by the Evil One. In the proclamation of the Gospel, our Lord Jesus Christ is the sole mediator of our salvation. He sent us out to evangelize, and our efficacy is based on using good means. Thus, it is better for us not to evangelize through Twitter, lest our efforts be anathema. 

Reply to Objection 3. Human communication takes place in many different settings and circumstances, even one such as Twitter. The question is whether it is an effective setting. Engagement on Twitter often produces anger, outrage, sadness, and anxiety. Not everything that produces a strong emotional response should be shunned, but one should ask whether there are more effective means for accessing the pertinent goods at stake. And, in this instance, critics of Twitter rightly point to the benefits of in-person interaction, telephone, and email over social media and its excesses.

Reply to Objection 4. Post hoc, propter hoc. Katy Perry is the third most-followed person on Twitter. Her stardom is premised on a rejection of her Christian faith. Popularity proves nothing. 

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The Feast of the Incarnation

A summary of the following article from Aquinas:

It is most suitable that the invisible things of Godshould be manifested by visible things. Creatures, as St. Paul says(Rom. 1:20), prove the existence, and show the attributes of God.But the Incarnation, the coming of God himself as man, mostmagnificently shows forth the divine perfections. For God to becomeman is a work of wondrous goodness, wisdom, justice, and power;these "invisible things of God" could not be more noblymanifested than they are in the Incarnation. Now, since goodnesscommunicates itself and spreads itself abroad, it is fitting thatInfinite Goodness should communicate itself in the most perfectmanner, and it does so in the Incarnation. Therefore, it issupremely fitting that God should become man.

Whether it was fitting that God should become incarnate?

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In their eagerness to proclaim the unity of God and man in Christ, some heretics went to the opposite extreme and taught that not only was there one person, but also a single nature, in God and man. This error took its rise from Arius. To defend his position that those scriptural passages where Christ is represented as being inferior to the Father, must refer to the Son of God Himself, regarded in His assuming nature, Arius taught that in Christ there is no other soul than the Word of God who, he maintained, took the place of the soul in Christ’s body. Thus when Christ says, in John 14:28, “The Father is greater than I,” or when He is introduced as praying or as being sad, such matters are to be referred to the very nature of the Son of God. If this were so, the union of God’s Son with man would be effected not only in the person, but also in the nature. For, as we know, the unity of human nature arises from the union of soul and body.


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We indicated above that the reparation of human nature could not be effected either by Adam or by any other purely human being. For no individual man ever occupied a position of pre-eminence over the whole of nature; nor can any mere man be the cause of grace. The same reasoning shows that not even an angel could be the author of man’s restoration. An angel cannot be the cause of grace, just as he cannot be man’s recompense with regard to the ultimate perfection of beatitude, to which man was to be recalled. In this matter of beatitude angels and men are on a footing of equality. Nothing remains, therefore, but that such restoration could be effected by God alone.

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