Tuesday, October 31, 2017
A Sacred Kingdom
The Frankish churches exercising authority over the secular realm: standard from erroneous principles? Looking mistakenly at OT antecedents?
Sunday, October 29, 2017
Holy Jonah
CWR Dispatch: In Defense of Jonah by Alan L. Anderson
In the Reluctant Prophet we have the classic (and beautiful) case of God ‘choosing a crooked pencil to draw a straight line’, for Jonah is the perfect ‘crooked pencil’ with which to draw that perfectly straight line.
In the Reluctant Prophet we have the classic (and beautiful) case of God ‘choosing a crooked pencil to draw a straight line’, for Jonah is the perfect ‘crooked pencil’ with which to draw that perfectly straight line.
Saturday, October 28, 2017
Cardinal Koch on the Protestant Reformation
CWR: Cardinal Koch: “The commemoration of the Reformation reminded us of what unites us”
“In the commemoration of the Reformation,” says the President of the Pontifical Council for Promoting Christian Unity, “the emphasis was above all on what we have in common; but open questions still remain, as before.”
“In the commemoration of the Reformation,” says the President of the Pontifical Council for Promoting Christian Unity, “the emphasis was above all on what we have in common; but open questions still remain, as before.”
Echeverria Responds to Faggioli
A Critique of Faggioli’s interpretation of early Ratzinger’s view of Scripture, Tradition, and Authority by Eduardo Echeverria
Massimo Faggioli’s naïve biblicism cannot account for different levels of authoritative Church teachings in Catholicism, with some being foundational, irreformable, and definitive, and others being […]
Massimo Faggioli’s naïve biblicism cannot account for different levels of authoritative Church teachings in Catholicism, with some being foundational, irreformable, and definitive, and others being […]
Friday, October 27, 2017
Thursday, October 26, 2017
Exactly.
Byz, TX:
If we're going to restore the order of deaconesses let us also restore strict sex divisions in and outside of the temple.
ORTHODOX LITURGISTS ISSUED A STATEMENT OF SUPPORT FOR THE REVIVAL OF THE ORDER OF DEACONESS BY THE PATRIARCHATE OF ALEXANDRIA
Do we have naked women needing to be baptized by deaconesses? Do we have priests unable to go to widows homes lest they scandalize the village? Do we have male and female sides to our parishes that need deaconesses to keep the women in order during services? No? Then what role will they play as that's the role they filled 600+ years ago? Helping people through Christian charity? Does that need an ordained ministry?
If we're going to restore the order of deaconesses let us also restore strict sex divisions in and outside of the temple.
ORTHODOX LITURGISTS ISSUED A STATEMENT OF SUPPORT FOR THE REVIVAL OF THE ORDER OF DEACONESS BY THE PATRIARCHATE OF ALEXANDRIA
Wednesday, October 25, 2017
The New Ritual or the Old?
Catholic Herald: US Bishops Publish English Language Translation of Exorcism Ritual
Of course the new ritual...
Of course the new ritual...
A Response to Fastiggi
Link to the article here.
The implication of Fastiggi's defense is that the Church's teaching on capital punishment is neither of the deposit of faith nor is it an obvious precept (or permission) of the Natural Law. In which case, then no mere affirmation or denial of the liceity of capital punishment as being of the Gospel (or of Sacred Tradition) now suffices, as it must be given a justification through moral theology and evaluated accordingly.
I have no real difficulty with the claim that the teaching on the liceity of capital punishment is not a revealed datum. But that it is not of the Natural Law, I need to see an actual argument for that.
The implication of Fastiggi's defense is that the Church's teaching on capital punishment is neither of the deposit of faith nor is it an obvious precept (or permission) of the Natural Law. In which case, then no mere affirmation or denial of the liceity of capital punishment as being of the Gospel (or of Sacred Tradition) now suffices, as it must be given a justification through moral theology and evaluated accordingly.
I have no real difficulty with the claim that the teaching on the liceity of capital punishment is not a revealed datum. But that it is not of the Natural Law, I need to see an actual argument for that.
Tuesday, October 24, 2017
Fastiggi Responds to Feser
Capital Punishment and the Papal Magisterium: A Response to Dr. Edward Feser by Robert Fastiggi
The issue is not so much whether prior popes were in error in their scriptural citations. The issue is whether their scriptural appeals qualify as definitive and infallible judgments of the papal Magisterium.
The issue is not so much whether prior popes were in error in their scriptural citations. The issue is whether their scriptural appeals qualify as definitive and infallible judgments of the papal Magisterium.
Monday, October 23, 2017
CWR: Liturgy, Authority, and Postmodernity by Dom Alcuin Reid
As our self-consciously modern liturgical rites approach their fiftieth birthdays we would do well not to cling to them uncritically. Nor can we follow postmodernity down paths of ecclesial and liturgical subjectivism.
As our self-consciously modern liturgical rites approach their fiftieth birthdays we would do well not to cling to them uncritically. Nor can we follow postmodernity down paths of ecclesial and liturgical subjectivism.
CWR: On capital punishment, even the pope’s defenders are confused by Dr. Edward Feser
There simply is no way to make an absolute condemnation of capital punishment consistent with past scriptural and papal teaching. The only way out of the mess is for Pope Francis to issue a clarification that reaffirms traditional teaching.
There simply is no way to make an absolute condemnation of capital punishment consistent with past scriptural and papal teaching. The only way out of the mess is for Pope Francis to issue a clarification that reaffirms traditional teaching.
Sunday, October 22, 2017
Saturday, October 21, 2017
Christ, Mediator and Priest
From Hugo Rahner's A Theology of Proclamation (Herder and Herder, 1968):
(65-68)
Has any Byzantine theologian/liturgist responded to Jungmann's comments on Byzantine Christology and the development of the Byzantine rite? I suppose I need to read The Place of Christ in Liturgical Prayer: Trinity, Christology, and Liturgical Theology edited by Bryan D. Spinks.
Fr. Rahner goes on to talk about the mediatorship of Christ in the following pages; is the account he presents that of St. Paul and the Apostolic Fathers? Or is it more Latin that he recognizes?
It is not a historical reality of great import that there has been a radical change in the way that the divinity of Christ is preached. The dogmatic conviction has not been touched in any way. Rather, it is the way that the dogmatic data are tied together and preached by J. A. Jungmann. In his work The Place of Christ in Liturgical Prayer, he brings this idea out quite well, as is also true in Die Frohbotschaft und unsere Glaubensverkündigung, where we find the following basic section: "The doctrine of grace in the apostolic belief in faith and catechetics." Due to the attack that Arianism made on the revealed and--in the early times of Christianity--rigidly adhered to and carefully pondered teaching on the divinity of Christ, great emphasis was placed on the fact of the divinity. The result was that in their kerygma the relationship which this outline had with Paul and the Fathers of the early Church was almost entirely overlooked. The heresy which showed how Christ became God had to be highlighted. From this came the danger that Christ would not longer be presented as the bringer of salvation, but that he would be presented to a certain extent as being empty handed so that people saw in him only the appearance of God, the visible, who has come into the world in order to receive our homage, or perhaps in order to instruct us through word and example. One does not pray any longer so much "through Christ" the mediator to the Father but "to Christ, God." Church and grace are much more readily conceived as the effected work of the Trinitarian God, in whose inaccessible light the God-man as the second person appeared to advance. Here lie the roots for the direction which prayer took in the Eastern piety, to pray to Christ. The typical way in the non-Roman liturgies (the French and Mozarabic, which grew from the bottom up and from which the last hot war against the Arians was led, is to pray to Christ as our God. One need merely refer to the daily prime to find the prayer stemming from the French: "Directly and sanctify. . . Saviour of the world." Here are also found the piety for Jesus which was so prevalent in the Middle Ages. It concerned itself almost exclusively with the love fostered interest in the deep authenticity which comprises the humanity of Jesus who is worthy of our love. So it was that they came to speak of the "Body of God," the "Corpse of God," and this was carried on to the notion of the "loving Father of heaven in the tabernacle." Even today one can find such references in very pious books.
Opposed to this notion the Roman liturgy contained (as Jungmann shows) the treasures of the prayer of a time in which the inner relationships of the early Christian kerygma were still vital. So there grew up in our time, when prayer life and dogmatic thinking are more and more formed in the law of praying of the Church, the desire for a preaching of Christ in the way that it was preached in the kerygma of revelation and the early Church. That is not a revival of the ancient pristine forms, not "an early Christian" playing of games (although they may frequently be played with), but the "today" of the lasting and timeless coming of the Word of God. Even today we can say, "Do not harden your hearts"! Our kerygmatic structure and restructuring must handle that which deals with the divinity of Christ, not so much following the path of the anti-Arian movement, nor even the patterns of the Eastern Christology (which people today prize as a continuing form of the Christology of the early Church, which it certainly is not), but rather the divinity of Christ ought to be viewed as it was contained in the structure of the apostolic symbols and in the sources of revelation, in Scripture, and in Tradition.
In a word, the fundamental thoughts that the early Church held in her preaching of Christ are as follows: the Logos became man, not so much in order to receive the adoration which we owe him, who is of the same essence as the Father (the trembling proskenesis, the veiled leiturgia, of which the Byzantine kontakien and hymns speak so joyfully) but rather, that through him each life becomes transformed in the Holy Trinity, which was lavished upon us when we became members of the race of Adam, and finds its fulfillment in the return to the Father through Christ, who is the source of life. It is Christ who is joined to humanity "eis ton patera" in the Spirit of the Anointed.
Jesus is the man, God, in order that his brothers might become deified. That implies two relationships: the divinity of Christ is the invisible mysterious shimmering fundament for his role as mediator which comes through the visibility of his human presence and so, therefore, that relationship with which he transposes humanity in the Father, "at the right hand of the Father," "always interceding for us." And further: the divinity of Christ is the prototype and basic reason for the manner and way that we received the previously mentioned dispensing of the new life, which proceeds from and returns to the Father. It is also the way that we achieve the sonship of grace, as the completion of the metaphysical sonship of the Logos. The divine birth of grace is the fulfillment of the special way to the Logos, the participation in the divine nature, and the spiritual fulfillment of this "spiritual life" both of the Church and the individual sou. It is the fruit of this completion, this birth from the Father, the communal love in God, and the breathing for of the Spirit. Only in the mystery of the divinity of Christ does one find the key for the whole and entire understanding of his mediatorship and at the same time the Trinitarian structure of our individual sanctification.
(65-68)
Has any Byzantine theologian/liturgist responded to Jungmann's comments on Byzantine Christology and the development of the Byzantine rite? I suppose I need to read The Place of Christ in Liturgical Prayer: Trinity, Christology, and Liturgical Theology edited by Bryan D. Spinks.
Fr. Rahner goes on to talk about the mediatorship of Christ in the following pages; is the account he presents that of St. Paul and the Apostolic Fathers? Or is it more Latin that he recognizes?
Friday, October 20, 2017
Thursday, October 19, 2017
The Missionaries of Christ the Redeemer.
I had not heard of the Institute Id of Christ the Redeemer and its charism before until last night at Theology on Tap. I'll have to look into it and its founder, Fernando Rielo, more and see how they fits in with the history of Latin spirituality. (Or Spanish spirituality and theology, for that matter -- quite a few appeals to San Juan de la Cruz last night.) What work are they doing in Spain?
Galatians 1:8
"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."
And this includes bishop or patriarch, especially now with the Gospel being replaced by the heresy of liberalism. Pick one: nature and natural law or liberalism and some version of blank slate. You can't have both.
And this includes bishop or patriarch, especially now with the Gospel being replaced by the heresy of liberalism. Pick one: nature and natural law or liberalism and some version of blank slate. You can't have both.
Wednesday, October 18, 2017
Tuesday, October 17, 2017
Monday, October 16, 2017
Sunday, October 15, 2017
Saturday, October 14, 2017
Putting the Local Church in Charge of Liturgical Translations
The wrong time for decentralization and liturgical reform -- especially if no Latin bishop is prepared to excommunicate other bishops for heterodoxy or to bring them to trial for malfeasance. Otherwise I would be sympathetic to having translations of the liturgy into hierartic versions of the local language, instead of the national language, which lends credence to the claims of the modern nation-state and modern nationalism. If bishops are do not have a localist mindset or have not been inculturated into the local culture and language, why bother?
Pray Tell: On Things Liturgical, The Gap Between Francis and Cardinal Sarah Just Got Wider October 14, 2017 by Anthony Ruff, OSB
Pray Tell: On Things Liturgical, The Gap Between Francis and Cardinal Sarah Just Got Wider October 14, 2017 by Anthony Ruff, OSB
Friday, October 13, 2017
Pope Francis is the Continuation of Vatican II
In his words and in his actions he is a living demonstration of the limits of the papal office.
Thursday, October 12, 2017
Wednesday, October 11, 2017
Localist conception of authority can be summed up as follows: "If you don't truly live with them, why are you trying to make
decisions for them?"
That is the truth to the American conservative or libertarian mantra, "Live and let live." (As opposed to being an endorsement of tolerance at the individual or family level.)
decisions for them?"
That is the truth to the American conservative or libertarian mantra, "Live and let live." (As opposed to being an endorsement of tolerance at the individual or family level.)
Tuesday, October 10, 2017
Papabile?
Sandro Magister: Conclave Trials, with Parolin in Pole Position
Any possibility of a bishop of a small Italian diocese becoming pope?
Any possibility of a bishop of a small Italian diocese becoming pope?
Monday, October 09, 2017
Only a Latin Traditionalist Who Is a Thomist Could Have Written This?
Would non-traditionalist Thomists or Dominicans agree?
At any rate, the essay deserves a longer response, but I will say that charity has priority and primacy over all else. The problem may lie in St. Thomas's treatment of the virtue of religion, which may need to be reconsidered. (Can we say that religion is concerned with what is directed to the God as end, while the theological virtues are concerned with God as object, if religion is concerned with what we owe to God but charity is also owed to God?)
Sunday, October 08, 2017
Saturday, October 07, 2017
Renewal of the Liturgy
The preface Joseph Ratzinger wrote for the Russian edition of volume XI of his Opera Omnia --
Ratzinger: “Il rinnovamento della liturgia è fondamentale per il rinnovamento della Chiesa”
Pubblichiamo la prefazione di Benedetto XVI alla edizione russa del volume XI dell’«Opera omnia», edito dalla Casa editrice del Patriarcato di Mosca Nihil Operi Dei praeponatur
Zenit article
Ratzinger Foudnation
Ratzinger: “Il rinnovamento della liturgia è fondamentale per il rinnovamento della Chiesa”
Pubblichiamo la prefazione di Benedetto XVI alla edizione russa del volume XI dell’«Opera omnia», edito dalla Casa editrice del Patriarcato di Mosca Nihil Operi Dei praeponatur
Zenit article
Ratzinger Foudnation
Friday, October 06, 2017
Thursday, October 05, 2017
Wednesday, October 04, 2017
Tuesday, October 03, 2017
Monday, October 02, 2017
Baroque or Monastic?
Are they mutually exclusive, especially with the disappearance and revival of Benedictine monasticism in France after the French Revolution?
Sunday, October 01, 2017
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