Friday, November 09, 2018

Who Among the USCCB Will Heed This?

First Things: TO THE BISHOPS, BEFORE THEIR GENERAL ASSEMBLY by Jayd Henricks
CNA: Pope and Assyrian Patriarch: Blood of Middle East martyrs is ‘seed Christian unity’

Agni Parthene



Holy Nektarios of Aegina, pray for us!

Adam DeVille Reviews Ecumenism of Blood

CWR Dispatch: Ecumenism of Blood skillfully addresses questions about martyrs-saints, Western-Eastern relations by Dr. Adam A. J. DeVille
Hugh Somerville Knapman, OP, takes on complicated ecumenical issues, while also tracing Catholic understandings of martyrdom, canonization, and Christology.
Church Life: Benedict XVI Beyond the Liturgy Wars by Carolyn Pirtle

For Ratzinger, this process of “rediscovering ourselves” necessitates a setting aside the battles of the current liturgy wars surrounding liturgical music and the discussions it has generated—scholarly and otherwise. Doing so will facilitate a return to “the original source” in exploring connection between faith and music, as well as the role of music in worship: the Bible. In turning to the Psalms in particular, Ratzinger establishes a theology of liturgical music in one verse: “Sing hymns of praise” (Ps 47:8). True to his roots as a theologian who takes the biblical narrative seriously, Ratzinger engages this text in Hebrew, Greek, and Latin in order to arrive at a richer translation. Suffice it to say that singing hymns of praise well entails more than making pleasant-sounding music.

For the psalmist, offering sung praise to God entails singing with an understanding that surpasses mere rationality and transcends into the realm of sapientia, or wisdom, which “denotes an integration of the entire person who not only understands and is understandable from the perspective of pure thought, but with all the dimensions of his or her existence” (Ibid., 98). Ratzinger goes on to say that “there is an affinity between wisdom and music, since in it such an integration of humanness occurs and the entire person becomes a being in accordance with logos [with “reason”]” (Ibid.). It is in singing that the senses and the spirit are integrated into one being, and in singing to God that the being is incorporated into logos.

Christianity takes this understanding one step farther by understanding the Psalms not merely as hymns written by King David, but as hymns that “had risen from the heart of the real David, Christ” (Ibid., 97). Thus, singing “hymns of praise” not only harmonizes the senses with the spirit, but when Christians understand those hymns as having their source in Christ, they are also drawn out of themselves into harmony with the Logos, the Word-made-flesh, as they offer sung praise in and through Christ himself. With this mindset, “Christ himself becomes the choir director who teaches us the new song and gives the Church the tone and way in which she can praise God appropriately and blend into the heavenly liturgy” (Ibid.). In order to offer fitting praise, one must conform one’s song to that of Christ, “who did not regard equality with God as something to be grasped; rather, he emptied himself, taking the form of a slave” (Phil 2:6–7).

Wednesday, November 07, 2018

Two Articles on Gregorian Chant

If true...

what sort of leadership is this? Sounds like high school.

Long-time Vaticanista Marco Tosatti recently claimed (Eng. trans.here) that word has been passed down by papal representatives to bishops not to invite Raymond Cdl. Burke to their dioceses and that, should Burke appear at an event in their churches, they should not even appear with him.

A note on the other kind of schism by Edward N. Peters
Like Catholics admonished to avoid sin and even near occasions of sin so prelates should avoid schism and even actions suggestive of schismatic attitudes.

original

Or, that Christianity might not be discredited?

Titus 2:3-5 (RSVCE)

Bid the older women likewise to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good, and so train the young women to love their husbands and children, to be sensible, chaste, domestic, kind, and submissive to their husbands, that the word of God may not be discredited.

ίνα μη λόγος του θεού βλασφημήται

Revd Prof Andrew Louth on 'The Icon and the beginnings of modernism in the Arts'


Tuesday, November 06, 2018

Fr. Taft's Berakah Award Acceptance Speech

Pray Tell: Robert Taft Acceptance Speech: Berakah Award

Fr Nicholas Gregoris Continues His Series

A deeper look at the Final Synod Document raises questions about sources, analysis, emphasis by Fr Nicholas Gregoris
Why so few references to the writings of St. Pope John Paul II? Why no consideration of liturgical abuses? How prevalent is “paternalism”? What does it mean to say young people are “theological fonts”?

The Patriarchate of Rome will refuse to condemn all forms of feminism, and as a result will continue to lose men as members.
Sandro Magister: Gomorrah in the 21st Century. The Appeal of a Cardinal and Church Historian

John O'Malley on Vatican I

Church Life: Vatican I: Loss and Gain in the Governance of the Catholic Church by John W. O’Malley

Sunday, November 04, 2018

A New English Gradual... for the Anglican Ordinariate



Also available: Sunday Divine Worship Missal

Addressing the Mechanical Reception of the Eucharist

and lukewarmness among children.

Even if the traditional Christian initiation for infants is adopted/restored in the West (Baptism, Chrismation, and Eucharist), what should be done by parents to catechize their children? Should there be a "coming-of-age" ceremony, with first confession and a special rite for Eucharist for children, so that they can renew their promises and show their rational acceptance of faith? This idea does not sound right, but I wouldn't be surprised if some were to advocate it.

What then? Those who do have their children initiated have a special responsibility to catechize their children well, and thus they have the burden to make sure that they themselves are properly catechized, rather than relying on others to catechize their children for them. Catechesis through the liturgy should probably be the primary way for doing this, and parents should explain the importance of a feast before Divine Liturgy, or after if necessary. They should be modelling prayer in the temple and at home. And if they do not have the requisite knowledge or prayer life to model for their children? Maybe they shouldn't have their children initiated, unless in danger of death.

"Who's Primus?"

Can Orthodoxy Exist Without the Ecumenical Patriarchate