Tuesday, January 31, 2012
Monday, January 30, 2012
Sunday, January 29, 2012
Saturday, January 28, 2012
Rorate Caeli: "They should accept it"
The SSPXers had better accept the agreement with Rome (to save Rome)
by Alessandro Gnocchi & Mario Palmaro
The SSPXers had better accept the agreement with Rome (to save Rome)
by Alessandro Gnocchi & Mario Palmaro
Feast of St. Thomas Aquinas
From last year:
Fr. Barron has a video, but I'm not going to embed it. I'll just link to it, since his fans may be reading this.
Fr. Barron has a video, but I'm not going to embed it. I'll just link to it, since his fans may be reading this.
A notice by Robert George from earlier this month: In Memoriam: Two Catholic Philosophers
Alfonso Gomez-Lobo wrote a short introduction to the NNLT.
In Memoriam: Alfonso Gomez-Lobo
Michael Dummett
Remembering Michael Dummett
A faculty page.
Gifford Lecture Series bio
The Revision of the Roman Liturgy: A Review
A Conversion Story
Michael Dummett On the Morality of Contraception
Alfonso Gomez-Lobo wrote a short introduction to the NNLT.
In Memoriam: Alfonso Gomez-Lobo
Michael Dummett
Remembering Michael Dummett
A faculty page.
Gifford Lecture Series bio
The Revision of the Roman Liturgy: A Review
A Conversion Story
Michael Dummett On the Morality of Contraception
Friday, January 27, 2012
Marriage and Procreation: The Intrinsic Connection
by Patrick Lee, Robert P. George and Gerard V. Bradley
by Patrick Lee, Robert P. George and Gerard V. Bradley
Zenit: The Liturgy Source of Life, Prayer and Catechesis (CCC 1071-1075)
Column of Liturgical Theology by Don Mauro Gagliardi
Column of Liturgical Theology by Don Mauro Gagliardi
Zenit: Romanian Orthodox Bishop: Dialogue Gaining Ground
On How 'Domestic Faith' Is Building Relationships
On How 'Domestic Faith' Is Building Relationships
Sandro Magister: Brazil. The Pentecost of Father Marcelo
The face of Catholicism is changing in the most populous country of Latin America. The Charismatics are flourishing by the millions. And they have a star in a priest who fills stadiums by preaching the love of God
The face of Catholicism is changing in the most populous country of Latin America. The Charismatics are flourishing by the millions. And they have a star in a priest who fills stadiums by preaching the love of God
Sandro Magister: Vatican Diary / The Neocatechumenals get their diploma. But not the one they were expecting
The Holy See has approved the rites that mark the stages of their catechism. But the particularities with which they celebrate their Masses still remain under observation. Some of them are permitted. Others not.
The Holy See has approved the rites that mark the stages of their catechism. But the particularities with which they celebrate their Masses still remain under observation. Some of them are permitted. Others not.
Thursday, January 26, 2012
Wednesday, January 25, 2012
Fr. McCloskey on CST
The Magisterium and Catholic Social Teaching by Rev. C. J. McCloskey III
He writes: "Catholic social teachings are nothing less than the Beatitudes of the gospel refined for action in the world."
The Beatitudes may be the summation of Christian ethics or moral teaching, with the primacy of charity. But is the elaboration of charity sufficient for the development of a political theology, so that everything can be unpacked from our understanding of charity alone? Justice does have a ratio distinct from charity; can we uncover the definition of justice by reasoning what charity requires from us with regards to others? Perhaps that is possible for those who are wise; the rest of us must rely on the connections made by our teachers. At any rate, if CST takes as its focus and its material the modern nation-state, is it not therefore contingent rather than absolute (in the sense of "ideal" or "regarding the best possible polity"?) If a Catholic program to reforming the nation-state is impracticable because the [centralized] nation-state itself is itself impracticable, then might we not need to reconsider what our course of action should be? {Relocalization and rebuilding community, beginning with the family and extended kin group and the parish.]
He writes: "Catholic social teachings are nothing less than the Beatitudes of the gospel refined for action in the world."
The Beatitudes may be the summation of Christian ethics or moral teaching, with the primacy of charity. But is the elaboration of charity sufficient for the development of a political theology, so that everything can be unpacked from our understanding of charity alone? Justice does have a ratio distinct from charity; can we uncover the definition of justice by reasoning what charity requires from us with regards to others? Perhaps that is possible for those who are wise; the rest of us must rely on the connections made by our teachers. At any rate, if CST takes as its focus and its material the modern nation-state, is it not therefore contingent rather than absolute (in the sense of "ideal" or "regarding the best possible polity"?) If a Catholic program to reforming the nation-state is impracticable because the [centralized] nation-state itself is itself impracticable, then might we not need to reconsider what our course of action should be? {Relocalization and rebuilding community, beginning with the family and extended kin group and the parish.]
Education as Transformation by Mo Fung Woltering (via Insight Scoop)
As for his main thesis - can a sense of mystery be cultivated through education? Undoubtedly. But wouldn't it be better if life as a whole were directed towards contemplation of God? Recollection as the first step to prayaer - cultivating silence, like First we must cultivate silence, as the Holy Father recently reminded us with respect to the use of social media. How about a stronger liturgical spirituality, too, not just appreciation of the Mass? These practices can be modelled in the school, but they must first be developed at home and within the parish
community. The rather limited role of "Christian" education must be respected, especially when there is a temptation to market a school on the basis of its Catholic identity.
See the author's "The Personalist History of Warren Carroll."
The next idea that I would like you to consider is ballroom dancing. Aside from the current popularity of Dancing with the Stars, ballroom dancing has immense intrinsic value for what it can cultivate. In order to do it well, men and women must know their roles. Although different, they are co-essential. They are complementary. This is the whole theology of man and woman in a nutshell. I think this is something that could be really effective with youth groups, as well as pre-Cana classes. Both our senior high school and junior high school students love ballroom dancing. When you see them dancing, you can immediately tell that it’s natural, not contrived. It’s a stark contrast to more popular forms of dancing, where the young people seem self-conscious, and their interactions artificial.In ballroom dancing, the man leads. Was this deliberately left out or ignored? Or was it force of habit in addressing contemporary audiences?
As for his main thesis - can a sense of mystery be cultivated through education? Undoubtedly. But wouldn't it be better if life as a whole were directed towards contemplation of God? Recollection as the first step to prayaer - cultivating silence, like First we must cultivate silence, as the Holy Father recently reminded us with respect to the use of social media. How about a stronger liturgical spirituality, too, not just appreciation of the Mass? These practices can be modelled in the school, but they must first be developed at home and within the parish
community. The rather limited role of "Christian" education must be respected, especially when there is a temptation to market a school on the basis of its Catholic identity.
See the author's "The Personalist History of Warren Carroll."
Tuesday, January 24, 2012
Monday, January 23, 2012
Sunday, January 22, 2012
Homo sapiens est Homo erectus
We are familiar with the use of "straight" to describe one's character with reference to his actions, e.g. moral rectitude. What about the use of "straight" to describe his character in itself, using the image or metaphor of standing erect? There is an expression in Cantonese, "kei dak jik, haang dak jik" - able to stand straight, able to walk straight - to describe someone who is of good character. Something similar can be found in English, when one is said to be morally "upright." Is this expression to be found in other languages as well?
Standing straight is opposed to slouching or being hunched over like a non-human animal or ape; this is what is proper to human beings. (Keep in mind natural or primal posture - not the modern American or Western notion of good or correct posture.) The use of reason in the pursuit of the good is proper to man as well - we do need to be trained and acquire virtue, but moral training is not opposed to what is "natural" to us, as we are inclined to the good and possess the seeds of virtue.
Hence, the use of etymology and definition can be helpful in the moral education of chicldren, as the reason why we used certain words or expressions is explained to them? American public education prefers to be agnostic about matters such as character and ethics, setting moral evaluations aside in discussions of characters' motivation and "personality." (Though they may take into consideration "bad" consequences, or the harmful impact of their actions on others in a story.)
I am reminded that I should get a copy of Dr. Esolen's book.
Standing straight is opposed to slouching or being hunched over like a non-human animal or ape; this is what is proper to human beings. (Keep in mind natural or primal posture - not the modern American or Western notion of good or correct posture.) The use of reason in the pursuit of the good is proper to man as well - we do need to be trained and acquire virtue, but moral training is not opposed to what is "natural" to us, as we are inclined to the good and possess the seeds of virtue.
Hence, the use of etymology and definition can be helpful in the moral education of chicldren, as the reason why we used certain words or expressions is explained to them? American public education prefers to be agnostic about matters such as character and ethics, setting moral evaluations aside in discussions of characters' motivation and "personality." (Though they may take into consideration "bad" consequences, or the harmful impact of their actions on others in a story.)
I am reminded that I should get a copy of Dr. Esolen's book.
Saturday, January 21, 2012
Zenit: Pope Clarifies True Nature of Justice and Peace
Remembers Christians Paying for Fidelity With Their Lives
A novel understanding of the virtue of justice? One that is harmony with contemporary theories of justice rooted in human dignity and rights. A more classical or Thomistic definition would not emphasize or include this, only the latter (action or the lack of action) as giving the ratio explaining why we make a return.
Remembers Christians Paying for Fidelity With Their Lives
Justice," the Holy Father explained, "is not a mere human convention. When, in the name of supposed justice, the criteria of utility, profit and material possession come to dominate, the value and dignity of human beings can be trampled underfoot. Justice is a virtue which guides the human will, prompting us to give others what is due to them by reason of their existence and their actions. Likewise, peace is not the mere absence of war, or the result of man's actions to avoid conflict; it is, above all, a gift of God which must be implored with faith, and which has the way to its fulfillment in Jesus. True peace must be constructed day after day with compassion, solidarity, fraternity and collaboration on everyone's part.
A novel understanding of the virtue of justice? One that is harmony with contemporary theories of justice rooted in human dignity and rights. A more classical or Thomistic definition would not emphasize or include this, only the latter (action or the lack of action) as giving the ratio explaining why we make a return.
Rorate Caeli: Who is a Traditionalist?
But we can still do very much to live the Faith in our families and our communities. In doing so, we must resist the temptation to make traditionalism into an ideology, a reaction, or a negation of what other people do. Traditionalism is what we are, what we know, and what we do. Here, then, I will catalogue some of the things traditionalists affirm, or ought to affirm:
We affirm the Catholic Credo in all its integrity.
We affirm that the Catholic Church is the one bride of Christ, and that its Faith and its religion are the only divinely revealed ways to believe in and serve the living God. Consequently, the Catholic Church is the only path to salvation.
We affirm that divine truth is assailed by enemies of God’s Church, and that the faithful must “contend earnestly for the faith once delivered to the saints” (Jude 1:3).
We affirm the supernatural constitution of the Church, the natural hierarchy of the family, and the rule of Christ the King in society. To what degree we can, we will work to preserve or restore these things in our own families and communities; for the the world, the flesh, and the devil are undermining this order established by God.
We affirm that the Church’s public worship of God, her liturgy, has been handed down to us with great care by our fathers in the Faith. This has been done in a beautiful variety of rites. It is wrong to cast off these treasures of centuries of careful development under the protection of the Holy Ghost. Therefore, we will practice them, honor them, love them, and teach them to our children.
The authentic response to evil is a life of Christian virtue and holiness, which is none other than the faithful response to one’s primary vocation (the baptismal call to sanctity), lived according to the mode of his “secondary vocation” (i.e., priesthood, religious life, marriage, the single state in the world).
Friday, January 20, 2012
Rorate Caeli: A second response from the SSPX?
WDTPRS: SSPX sends the CDF a more precise response to the Doctrinal Preamble
Pertinacious Papist: For the record: preamble update
WDTPRS: SSPX sends the CDF a more precise response to the Doctrinal Preamble
Pertinacious Papist: For the record: preamble update
Innovation in the name of plurality?
Rorate Caeli: Neocatechumenal Rite approved?
Let us call it the New Liturgical Way
"How can we prevent the work of the Holy Spirit?"
Let us call it the New Liturgical Way
"How can we prevent the work of the Holy Spirit?"
Thursday, January 19, 2012
Zenit: Benedict XVI's Address to US Bishops on 'Ad Limina' Visit
"The Legitimate Separation of Church and State Cannot Be Taken to Mean That the Church Must Be Silent"
"At the heart of every culture, whether perceived or not, is a consensus about the nature of reality and the moral good, and thus about the conditions for human flourishing. In America, that consensus, as enshrined in your nation’s founding documents, was grounded in a worldview shaped not only by faith but a commitment to certain ethical principles deriving from nature and nature’s God."
A certain view of the Constitution and the Declaration of Independence. But not the only conservative understanding of those documents.
"The Church’s witness, then, is of its nature public: she seeks to convince by proposing rational arguments in the public square. The legitimate separation of Church and State cannot be taken to mean that the Church must be silent on certain issues, nor that the State may choose not to engage, or be engaged by, the voices of committed believers in determining the values which will shape the future of the nation."
What is the basis for the legitimate separation of Church and State? Is the Holy Father speaking from a Catholic point of view or is he adopting an American point of view? I take the Catholic view to be this: the supernatural common good that resides in being a part of the Church is not the same as the temporal common good, and the authority of the Church is not the same as the authority of the secular government.
"Here once more we see the need for an engaged, articulate and well-formed Catholic laity endowed with a strong critical sense vis-à-vis the dominant culture and with the courage to counter a reductive secularism which would delegitimize the Church’s participation in public debate about the issues which are determining the future of American society. The preparation of committed lay leaders and the presentation of a convincing articulation of the Christian vision of man and society remain a primary task of the Church in your country; as essential components of the new evangelization, these concerns must shape the vision and goals of catechetical programs at every level."
I think this is a failed strategy and will continue to be a failed strategy if it is understood to be directed primarily at the national level.
"The Legitimate Separation of Church and State Cannot Be Taken to Mean That the Church Must Be Silent"
"At the heart of every culture, whether perceived or not, is a consensus about the nature of reality and the moral good, and thus about the conditions for human flourishing. In America, that consensus, as enshrined in your nation’s founding documents, was grounded in a worldview shaped not only by faith but a commitment to certain ethical principles deriving from nature and nature’s God."
A certain view of the Constitution and the Declaration of Independence. But not the only conservative understanding of those documents.
"The Church’s witness, then, is of its nature public: she seeks to convince by proposing rational arguments in the public square. The legitimate separation of Church and State cannot be taken to mean that the Church must be silent on certain issues, nor that the State may choose not to engage, or be engaged by, the voices of committed believers in determining the values which will shape the future of the nation."
What is the basis for the legitimate separation of Church and State? Is the Holy Father speaking from a Catholic point of view or is he adopting an American point of view? I take the Catholic view to be this: the supernatural common good that resides in being a part of the Church is not the same as the temporal common good, and the authority of the Church is not the same as the authority of the secular government.
"Here once more we see the need for an engaged, articulate and well-formed Catholic laity endowed with a strong critical sense vis-à-vis the dominant culture and with the courage to counter a reductive secularism which would delegitimize the Church’s participation in public debate about the issues which are determining the future of American society. The preparation of committed lay leaders and the presentation of a convincing articulation of the Christian vision of man and society remain a primary task of the Church in your country; as essential components of the new evangelization, these concerns must shape the vision and goals of catechetical programs at every level."
I think this is a failed strategy and will continue to be a failed strategy if it is understood to be directed primarily at the national level.
Zenit: On the Week of Prayer for Christian Unity
"The Unity for Which We Pray Requires Interior Conversion, Both Communal and Personal"
"The Unity for Which We Pray Requires Interior Conversion, Both Communal and Personal"
Wednesday, January 18, 2012
Insight Scoop, New: "Christianity and Democracy" (2nd edition) by Jacques Maritain
Will IP be reprinting anything else by Maritain? They have been reprinting some of Gilson's works; I suppose there isn't a young Thomist who writes for a popular audience IP could publish as well, Edward Feser, Perhaps? Mike Augros or another TAC alum? Martain's political writings may be of interest for the Catholic politicla theorist, but I doubt they are of any practical value today, at least here in the U.S.
Will IP be reprinting anything else by Maritain? They have been reprinting some of Gilson's works; I suppose there isn't a young Thomist who writes for a popular audience IP could publish as well, Edward Feser, Perhaps? Mike Augros or another TAC alum? Martain's political writings may be of interest for the Catholic politicla theorist, but I doubt they are of any practical value today, at least here in the U.S.
Tuesday, January 17, 2012
Robert P. Kraynak, Justice Without Foundations (via ML)
What is so strange about our age is that demands for respecting human rights and human dignity are increasing even as the foundations for those demands are disappearing. In particular, beliefs in man as a creature made in the image of God, or an animal with a rational soul, are being replaced by a scientific materialism that undermines what is noble and special about man, and by doctrines of relativism that deny the objective morality required to undergird human dignity. How do we account for the widening gap between metaphysics and morals today? How do we explain “justice without foundations” — a virtue that seems to exist like a table without legs, suspended in mid-air? What is holding up the central moral beliefs of our times?
Monday, January 16, 2012
t seems difficult for laymen to have a deep friendship with priests, even those with whom you have a shared history. Who can relate to their daily problems, except other priests? Those priests who cultivate an intellectual life or other [masculine] pursuits can have non-priest friends to share those activities, but for an intimate friendship that understands the daily experiences and trials of being a priest, it seems only priests are qualified.
Sunday, January 15, 2012
Today I was thinking about certain teachers of moral theology at a certain NE college. Should we surprised that when rationalism has affected theology, that dissenters within and without academia now judge the moral precepts given in Sacred Tradition in accordance with their own moral "reasonings," rejecting those that don't comply? Hello, the Syllabus of Errors? The Rule of Faith? What? What "prudential reasons" can our bishops give for failing to deal with the problem in the College colleges and universities within their jurisdictions?
The Language of Politics
Alasdair MacIntyre uses an allegory to explain the state of contemporary moral discourse, claiming that our language of morality has been retained from the past, but it has lost its meaning because we no longer subscribe to the theoretical basis (i.e. teleology) that informed it. Although he does not make a similar assertion with respect to political language (community, friendship, and the common good) I am thinking that this may be the case, at least with respect to the United States and modern nation-states. The use of such language reinforces the illusion that we live in a real community, rather than living in an area inhabited by other individuals and with whom we have very little shared social life, and disinclining us from questioning our judgments of our fundamental political reality.
As I've mentioned before, Fr. Cessario made the apt observation that we talk about community so much because we don't have it, while the medievals didn't discuss it in such detail in their treatises because they did. While only some American philosophers realize that it is missing or present only weakly, it seems to be that the majority of us continue to debate or "deliberate" in public as if we do live in a community. (Even communitarians may start off with the wrong beginnings when it comes to the discussion of practical matters.) If we realized that we don't, would we be willing to question our assumptions about economics and the "free market" in looking for what prevents the development of communal life?
We may say we believe in the common good but how many of us weigh the outcome of possible legislation based on how it affects us personally and vote accordingly? How can we make appeals to solidarity when such fellowship exists only in our imaginations?
As I've mentioned before, Fr. Cessario made the apt observation that we talk about community so much because we don't have it, while the medievals didn't discuss it in such detail in their treatises because they did. While only some American philosophers realize that it is missing or present only weakly, it seems to be that the majority of us continue to debate or "deliberate" in public as if we do live in a community. (Even communitarians may start off with the wrong beginnings when it comes to the discussion of practical matters.) If we realized that we don't, would we be willing to question our assumptions about economics and the "free market" in looking for what prevents the development of communal life?
We may say we believe in the common good but how many of us weigh the outcome of possible legislation based on how it affects us personally and vote accordingly? How can we make appeals to solidarity when such fellowship exists only in our imaginations?
Saturday, January 14, 2012
Religion versus relationship
All-Merciful Saviour Orthodox Monastery posts the following on FB:
It's the second time I've seen such a distinction being made in recent days on the Internet.
A Thomist could agree with this in so far as religion (being concerned with practices or rituals and other actions in the service of God) does not have God as its object, as it is not a theological virtue, but has God for its end (and is thus concerned with the means). One needs charity (or perhaps the natural love of God) for religion to be enlivened. Religion by itself does not give the motivating force, nor can it substitute for a living union with God. But this does not mean that for the Christian the virtue of religion is not necessary either.
If, however, religion is defined as faith or belief system then we would have to distinguish between the infused theological virtue and some acquired virtue that is not dependent upon God for the revealing authority, along with an explanation of how faith and charity differ.
Edit. Remembered that this video has been making the rounds on FB, and Catholics and other Christians have been putting up responses. I don't think I'll be responding to that.
Orthodoxy is NOT a religion, but a way of life that is centered in Jesus Christ. Orthodoxy, as a way of life, has the cure to what ails us and can return us to that state of wholeness that was God's original intent for human kind. Because Orthodoxy is not about religion, it can offer the transformation of the heart that comes with entering into a relationship with our creator. This transformation begins with repentance, that moment when we decide to return to that pure state of communion with God, for which we were created. When we renounce ourselves, we become a difference person through the action of God's grace. Where we were corrupt because of the fall, through repentance we are returned to that state for which we were created.
It's the second time I've seen such a distinction being made in recent days on the Internet.
A Thomist could agree with this in so far as religion (being concerned with practices or rituals and other actions in the service of God) does not have God as its object, as it is not a theological virtue, but has God for its end (and is thus concerned with the means). One needs charity (or perhaps the natural love of God) for religion to be enlivened. Religion by itself does not give the motivating force, nor can it substitute for a living union with God. But this does not mean that for the Christian the virtue of religion is not necessary either.
If, however, religion is defined as faith or belief system then we would have to distinguish between the infused theological virtue and some acquired virtue that is not dependent upon God for the revealing authority, along with an explanation of how faith and charity differ.
Edit. Remembered that this video has been making the rounds on FB, and Catholics and other Christians have been putting up responses. I don't think I'll be responding to that.
Friday, January 13, 2012
Thursday, January 12, 2012
New books from Liturgical Press:
On the Historical Development of the Liturgy
Anton Baumstark; Translated by Fritz West
At the Heart of Christian Worship: Liturgical Essays of Yves Congar
True and False Reform in the Church
Yves Congar, OP; Translated with an Introduction by Paul Philibert
Spirituality of the Premonstratensian: The Twelfth and Thirteenth Centuries
François Petit, O. Praem.
Translated by Victor Szczurek, O. Praem. and edited with an Introduction by Carol Neel
Issues in Eucharistic Praying in East and West
Essays in Liturgical and Theological Analysis
Edited by Maxwell E. Johnson
Early Christian Worship
A Basic Introduction to Ideas and Practice
Paul F. Bradshaw
Essays on Early Eastern Eucharistic Prayers
Paul F. Bradshaw, Editor
The Eucharistic Liturgies: Their Evolution and Interpretation
Paul F. Bradshaw and Maxwell E. Johnson
The Origins of Feasts, Fasts, and Seasons in Early Christianity
Paul F. Bradshaw and Maxwell E. Johnson
Reconstructing Early Christian Worship
Paul F. Bradshaw
Rule of Prayer, Rule of Faith
Essays in Honor of Aidan Kavanagh, O.S.B.
Nathan Mitchell, OSB, and John F. Baldovin, SJ, Editors
Related:
1998 - Colloque - Comparative liturgy - Baumstarck
West, Fritz. The Comparative Liturgy of Anton Baumstark
On the Historical Development of the Liturgy
Anton Baumstark; Translated by Fritz West
At the Heart of Christian Worship: Liturgical Essays of Yves Congar
True and False Reform in the Church
Yves Congar, OP; Translated with an Introduction by Paul Philibert
Spirituality of the Premonstratensian: The Twelfth and Thirteenth Centuries
François Petit, O. Praem.
Translated by Victor Szczurek, O. Praem. and edited with an Introduction by Carol Neel
Issues in Eucharistic Praying in East and West
Essays in Liturgical and Theological Analysis
Edited by Maxwell E. Johnson
Early Christian Worship
A Basic Introduction to Ideas and Practice
Paul F. Bradshaw
Essays on Early Eastern Eucharistic Prayers
Paul F. Bradshaw, Editor
The Eucharistic Liturgies: Their Evolution and Interpretation
Paul F. Bradshaw and Maxwell E. Johnson
The Origins of Feasts, Fasts, and Seasons in Early Christianity
Paul F. Bradshaw and Maxwell E. Johnson
Reconstructing Early Christian Worship
Paul F. Bradshaw
Rule of Prayer, Rule of Faith
Essays in Honor of Aidan Kavanagh, O.S.B.
Nathan Mitchell, OSB, and John F. Baldovin, SJ, Editors
Related:
1998 - Colloque - Comparative liturgy - Baumstarck
West, Fritz. The Comparative Liturgy of Anton Baumstark
Wednesday, January 11, 2012
Homiletics
An apparent weakness of IVE formation of priests is homiletics. Their homilies tend to verbosity, comparable with papers for a popular conference with all of the references. (The opposite extreme is the short homily that gives very little instruction or catechesis, when these would be necessary for the uninformed faithful in the parish.)
But what of the great homilies or sermons of the past, the Cure of Ars or St. John Chrysostom? Or priests like Fr. Rutler? Am I suffering from ADD or some acquired deficiency in my attention span? What about the delivery of the homilies?
Is it the case that priests should be learning rhetoric and this is what is missing from university education? While we cannot count on the art of persuasion alone to produce Christian living, can it not work in concert with the Holy Spirit? Can the emotions be influenced in a way to make people more open to the gospel? After all, are the emotions of Christians not grounded upon the life of grace and faith?
A homily or speech is not a spoken essay. Seminarians (and students of the liberal arts in general) should be learning how to compose and give oral presentations effectively. If not from a rhetorician then from whom?
Insight Scoop: The new HPR site is up, running, and accessible to all
But what of the great homilies or sermons of the past, the Cure of Ars or St. John Chrysostom? Or priests like Fr. Rutler? Am I suffering from ADD or some acquired deficiency in my attention span? What about the delivery of the homilies?
Is it the case that priests should be learning rhetoric and this is what is missing from university education? While we cannot count on the art of persuasion alone to produce Christian living, can it not work in concert with the Holy Spirit? Can the emotions be influenced in a way to make people more open to the gospel? After all, are the emotions of Christians not grounded upon the life of grace and faith?
A homily or speech is not a spoken essay. Seminarians (and students of the liberal arts in general) should be learning how to compose and give oral presentations effectively. If not from a rhetorician then from whom?
Insight Scoop: The new HPR site is up, running, and accessible to all
Tuesday, January 10, 2012
MoJ: McConnell: "Is There Still a 'Catholic Question' in America?"
"The important question facing the nation was not whether forty million Americans baptized into a certain religion are excluded from the presidency, but whether many more millions of Americans are excluded from full political participation because they ground their understanding of justice and morality in the teachings of their faith."
What does he mean by this? I don't think I'll trudge through the whole speech to find out; it seems like he is tackling the political problem from the wrong premises.
"The important question facing the nation was not whether forty million Americans baptized into a certain religion are excluded from the presidency, but whether many more millions of Americans are excluded from full political participation because they ground their understanding of justice and morality in the teachings of their faith."
What does he mean by this? I don't think I'll trudge through the whole speech to find out; it seems like he is tackling the political problem from the wrong premises.
Monday, January 09, 2012
Skimming through Matthew Levering's The Betrayal of Charity, I find that he follows Aquinas's treatment of the sins against charity. However, as far as I can tell, he does not deal with the problem of the loss of the ordo caritatis, so prominent in the United States, but perhaps present to a lesser degree in Europe. If there is to be a return to communal life, there must first be a recovery of the ordo caritatis. The bishops American are wasting their time with making political statements since they are apparently unaware that the biggest problem lays at the foundation of political life.
Is there a similar lacunae in the moral theology of Joseph Ratzinger?
Is there a similar lacunae in the moral theology of Joseph Ratzinger?
Sunday, January 08, 2012
Saturday, January 07, 2012
Friday, January 06, 2012
Séquences choisies - Messe de Noël à Fribourg
Première messe de Noël célébrée par Mgr. Charles Morerod en tant qu'évêque en la cathédrale de Fribourg dimanche
Première messe de Noël célébrée par Mgr. Charles Morerod en tant qu'évêque en la cathédrale de Fribourg dimanche
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