Saturday, September 21, 2019

The Latin Traditionalists Are Picking Up On This

Sandro Magister: Everyone To the School of the Antichrist. But One Cardinal Rebels

Crux News: Pope to launch global educational pact next year by Inés San Martín

Human Fraternity Meeting

Mary Ann Glendon on World Over


Friday, September 20, 2019

Part 2 of Trabbic's Series

CWR: Thomism and Political Liberalism, Part 2

The Natural Law

So, the natures of things determine what’s good and bad for them, what they should pursue and avoid and, again, that is true for us too. Our nature, in this sense, is the “law” that we should live by. When Thomas talks about the “law of nature” (lex naturalis) or “natural law” this is partly what he has in mind. In part our nature is this law, but our reason, insofar as it grasps what is naturally good for us, and directs us to pursue it, belongs to natural law too.
Thomas’s account of natural law, however, does not stop there. For Thomas, our nature and our reason are created by God. Hence, he teaches that the natural law ultimately comes from God. By following the natural law – which is nothing more than living in conformity with our nature – we are following God’s will. When we act against it, we are acting against God. Thomas calls the “plan” for creation as it exists in God’s “mind” the “eternal law.” This plan not only includes our nature and purpose but the nature and purpose of everything else too. To say that the natural law comes from God is the same as saying that it is derived from the eternal law. What Thomas calls the “divine law” (lex divina) is likewise derived from the eternal law. I will come back to that in a moment.

And then something on happiness...

The “knowing” of God that we are talking about in both the natural and supernatural cases is an act of contemplatio or “contemplation.” For Thomists, Jordan Aumann explains, contemplation is “a type of knowledge accompanied by delight and a certain degree of reason’s wonder before the object contemplated.”4 Contemplation can be pretty pedestrian, as when I appreciate the dark gold color of the scotch in my glass, or more exalted, as when I marvel at the starry sky. But the beauty of creation can and should be a ladder we ascend to the divine.

Our lives as human persons and as Christians should have divine contemplation at their center. This is what we are ultimately ordered to by nature and by grace. That doesn’t mean that we should all pack up and move to a monastery. Most basically in means a way of life faithful Catholics already live: one of regular prayer and participation in the Church’s liturgy marked in general by an appreciative and celebratory attitude toward reality, including the reality of other people.5 As Thomas uses the term, vita contemplativa or “contemplative life” does not necessarily refer to the life of cloistered religious. As Aumann points out, it is something that we all practice – laypeople, religious, and priests – inasmuch as we engage in contemplative acts.6



Divine Sovereignty

Fr. Stephen Freeman: The Sacrament of the Soul

In point of fact – there is no such thing as “secular.” All things are created by God, and exist only because they are sustained by His good will. Everything points towards God and participates in God who is the “Only Truly Existing One.” When the Orthodox speak of the world as a “sacrament,” it is simply stating this fact.

But Unity in What Form?

Assembly of Canonical Orthodox Bishops: Executive Committee of the Assembly of Bishops Recommits to Orthodox Unity in the USA

Kyrie Eleison!


When Papal Positivism Replaces Tradition

Is it linked to the Jesuits, and what St. Ignatius of Loyola recommended in his Spiritual Exercises? "We should always be prepared so as never to err to believe that what I see as white is black, if the hierarchical Church defines it thus."

Robert Fastiggi:

7. Feser’s rejection of the new teaching of the Church on the death penalty is in direct violation of what Lumen Gentium, 25 teaches about the need to adhere to teachings of the ordinary papal Magisterium “with religious submission of mind and will.” His rejection also violates canon 752 of the 1983 CIC and no. 892 of the Catechism of the Catholic Church. Feser and his followers do not seem to understand the “argument from authority” that applies to teachings of the ordinary papal magisterium and judgments of the Congregation for the Doctrine of the Faith. Catholics who support the new formulation of CCC 2267 are being faithful Catholics. Prof. Feser’s attempt to put such faithful Catholics and the Pope on the defensive suggests that he believes he has more authority than the Roman Pontiff. If he has difficulty accepting the Church’s new teaching on the death penalty he should, in a spirit of humility, make every effort to understand the teaching “with an evangelical spirit and with a profound desire to resolve his difficulties” (CDF, Donum, Vertiatis, 30). I have no difficulty with the new teaching. I hope and pray that Prof. Feser and his followers will overcome their difficulties.

Again, Fastiggi does not realize that he undermines his own case if his claim that capital punishment is a defined [Roman Catholic] dogma is true. If it isn't, then it isn't part of Tradition and any claim pertaining to its moral goodness or evil or permissibility must be a conclusion of moral theology and evaluated in accordance with the logic of sound reasoning. Justifying a claim based on an appeal to the person who said it or his authority (in this case, Pope Francis) would be an appeal to authority, as his authority does not extend to competence with respect to matters of moral theology per se. Perhaps Fastiggi is too attached to his own Latin opinions regarding the role of the pope to realize this.

Regardless of where they stand on various issues, Latins, traditionalists, "conservatives," or "progressives" will not let go of their belief in the [exaggerated] authority of the pope.

Thursday, September 19, 2019

Did Eastern Catholics Really Need the Pope to Tell Them This?

If so, what does it say about how they perceive themselves? If they didn't, could he have handled this better?

Pope to Eastern Catholic Churches: love heals divisions
Pope urges unity among Eastern Churches of Europe by Claire Lesegretain
In times of conflict, religious should set an example and promote reconciliation, Francis tells bishops


And then there is the Code of Canons of Eastern Churches, whose own legitimacy is doubtful given that they were promulgated from Rome and approved by Rome, and there is one code issued to all non-Latin Churches, as if they could be grouped together solely for being non-Latin, even if only for the sake of "convenience."

Pope Francis: 'Canon law is essential for ecumenical dialogue'


If He's No Theologian

is he a historian or a sociologist? Maybe it isn't so easy as he thinks it is.

Body, Soul, and Spirit?

1 Thessalonians 5:23
Hebrews 4:12

David Clayton poses a question:


Someone points to Rosmini as having some things to say.


Does Scheeben discuss this as well?

What is the correlation between the spirit of man and the Holy Spirit?

OCA: Orthodox Spirituality
Forming the Soul -- Spirit, Soul, and Body
"The unity of the human person: The body-soul relationship in Orthodox Theology? by Bishop Kallistos of Diokleia

A Thomist perspective: Do we have spirit, soul, and body or just soul and body? by Dr Taylor Marshall

John Pepino to Give a Talk in Vancouver


Wednesday, September 18, 2019

Eastern Christian Books: The Very Long History of Vatican II

Eastern Christian Books: The Very Long History of Vatican II

The Synod of Pistoia and Vatican II: Jansenism and the Struggle for Catholic Reform by Shaun Blanchard
When Bishops Meet: An Essay Comparing Trent, Vatican I, and Vatican II Hardcover by John W. O'Malley

Tuesday, September 17, 2019

Bishop Robert Barron on Henri de Lubac

CWR Dispatch: Cardinal Etchegaray, Henri de Lubac, and Vatican II by Bishop Robert Barron
What is still very much the needful thing today is the de Lubac attitude.
Are both left-wing and right-wing rejections of Vatican II on display today? Just go on the Catholic new media space and you’ll find the question readily answered. What is still very much the needful thing is the de Lubac attitude: deep commitment to the texts of Vatican II, openness to ecumenical conversation, a willingness to dialogue with the culture (without caving in to it), reverence for the tradition without a stifling traditionalism.

Often because of the post hoc fallacy, Ressourcement theology is being ignored by Latin traditionalists. Others merely are committed to their version of Thomism, and critique Ressourcement theology accordingly. Another approach taken by some contemporary Thomists is to take what was good in the return of the sources and employ it in Thomism, hence Ressourcement Thomism. Do Latins have what is necessary to reset their ecclesial tradition and teaching? Arguably that is what the best of Ressourcement theology was trying to do, though whether they were able to do so is questionable, as those who were orthodox had to stay within the bounds of second millenium Latin "dogma," rather than question whether those teachings by Latin councils were actually definitive.

Viganò vs. The Vatican: The Uncensored Testimony of the Italian Journalist Who Helped Break the Story by Marco Tosatti

CWR: The case for Viganò’s case against the Vatican by James Baresel

Sunday, September 15, 2019

Chalcedonian Orthodox...

Triumphalism? Stubbornness?

The “Smoking Gun” of Non-Chalcedonian Christianity by Fr. Alexander Webster

Has it been established that certain Coptic authorities are monothelites? Or are they being misunderstood, just as their miaphysitism is misunderstood as monophysitism?

Instead of engaging in long-distance polemics, would it not be better to seek face-to-face dialogue with others, or if that is not possible, to abstain from commenting on the ongoing dialogue and wait until the duly-appointed representatives of the various churches have done their work? After all, other Orthodox do recognize that the Oriental, or non-Chalcedonian Orthodox, are not heretical. Should we at least not talk to them and ask them their reasons why, rather than engaging in a hermeneutics of suspicion?

And then there is the so-called "heresy" of ecumenism... when it is the same as relativism or indifference to truth then it should be condemned as such, rather than as "ecumenism." What are we doing to live in accord with Christ's prayer that "they may be one"?

Monergism and Monothelitism
Monophysitism Reconsidered

The Nicene Creed

Saturday, September 14, 2019

Friday, September 13, 2019

A Sufficiently Realistic Model of Synodality?

CWR: Synods and Sausages: Making a mess in Germany by Dr. Adam A. J. DeVille
Three things need to be sorted out when it comes to the covert agenda being pursued by the German bishops.

Responders have focused on what DeVille has written on clerical continence/celibacy. It is a discipline that they cannot even consider being slightly modified.

Still, there may be other issues -- if we have not had any sort of functional synodality within the (Chalcedonian) churches for some time, can it be recreated from a priori premises? Or will we need to rely on the Holy Spirit as not only the source of ecclesial reform but the ratifier?
But that in no way precludes women from being, say, fully elected members of a diocesan synod and of a parish council where they could and should vote for a bishop or priest and vote on his annual budget in a binding way, as I have proposed.


Thursday, September 12, 2019

Tuesday, September 10, 2019

Bishop Milan's Letter to the Eparchy of Parma


CNA/CWR: ‘If we are spiritually sterile, we will have no future,’ bishop tells Ruthenian eparchy

The Separation of Chalcedonian East and West

Fr. Behr and Fr. Bouteneff in Bose

Illicit and Invalid?

Sandro Magister: In the Amazon Married Deacons Are Already Saying Mass. And the Pope Knows It


That's why we need Latin as a sacred language, to preserve the "sense of mystery." But it's ok for people to use hand missals to follow the Mass, if they wish to do so. But even for some traditionalists, having the priest break the silence is too much -- let the people just meditate during the Eucharist! (See the combox.)


Fr. Augustine Thompson:

Having celebrated (with permission under the 1969 indult and those following) the Dominican Rite Mass since my ordination in 1985, as well as the Mass of Paul VI, and, having watched the business that goes on at John XXIII Roman Masses, especially those with the bishop, I am ever more convinced that the supposed comment of a father (not a Dominican) at Vatican II that all the reform of the liturgy needed was for the Church to adopt the Dominican Rite WAS CORRECT.

Okay, do you prefer the age of Thomas Aquinas, Francis of Assisi, and Innocent III, and their liturgical tastes? That is the Dominican Rite. Or do we need to resurrect the court rigmarole of 18th-century absolutist princelings, promoted by Jesuits, as our style of liturgy? That is essentially the style of the “Tridentine Mass.” And many of its promoters are happy to say YAH!

Yes, the Mass of John XXIII is now the “traditionalist” norm, but Fr. Z’s urge for “mutual enrichment” is right. Nevertheless, the mutual enrichment should not mean a compromise between 18th-century absolutist Rococo liturgy and the post-1960s hippy perversions of that liturgy. Let’s think about alternatives, that are just as authentically traditional, like our actual thirteenth-century liturgy, still alive (in many places and ever more so) today.

Change Must Start Locally and by Small Steps

OSV: Could a proper implementation of synodality help save the Church? by Adam A.J. DeVille

Properly constituted synods elect their bishops, meet at least annually under his presidency to pass legislation for the diocese, and vote the bishop’s budget up or down. In many synods, the bishop presents an annual report on his conduct and specifies his priorities for the upcoming year, and the people (composed of elected lay and clerical delegates from every parish) have a chance to challenge him on both his priorities but especially his failings. The great Ukrainian Catholic metropolitan Andrey Sheptytsky (declared “venerable” by Pope Francis in 2015) in September 1899 immediately following his episcopal consecration, noted with singular humility that “the people are completely right to demand certain things from a bishop, and it is absolutely correct to censure him if he shirks the task that he has to perform on behalf of the Church and his people.”

A bishop’s shirking or incompetence could, under carefully considered canons, trigger his indictment and trial in a properly constituted tribunal, which would include his peers in the episcopate. If found guilty, he could be disciplined or even deposed from office. He would have the right to appeal this to a regional appellate court, and finally to Rome, whose decision would be final. (Scholars agree that Rome as an appellate tribunal for bishops dates back to the Council of Serdica in 343/4.) These latter two processes are safeguards against the risk of a synod refusing to obey a bishop who is “imparting the word of truth without deviation” (2 Tim 2:15). Safeguards are necessary so that no bishop would be run out of town by a people who “will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers and will stop listening to the truth …” (2 Tim 4:3-4). On this point it is important to note that a diocesan synod never votes on doctrine or changes to, e.g., a catechism or creed.

Under this system, then, when it would be time to elect a successor of a bishop, the people of the diocese would have the right to propose the names of local clergy they know well and trust. Neighboring bishops could also propose names. And Rome would have the right both to propose its own set of names or to veto — for manifest and grave reasons — those proposed at the local and regional levels. The synod would then investigate each candidate thoroughly before electing a new bishop.

First, does the patriarch of Rome have this right by divine institution? And should he have the right to veto for his patriarchate? Or should his patriarchate be broken up?

Secondly, how can there be such lay involvement in the "governance" of the local Church if there is first not stability of communities and mutual accountability of the Christian people (including the clergy)?

Such reforms must be implemented first, but the local Churches, at least in the urban areas, must recognize that they are in combat with a socioeconomic system which works against communal stability. And if they cannot be reformed then perhaps an alternative solution must be found for those areas.

Monday, September 09, 2019

Raymond de Souza on the Choicers for the Next Consistory

Also bypassed – for the sixth time by Pope Francis – is Sviatoslav Shevchuk, head of the Ukrainian Greek Catholic Church (UGCC), largest of the Eastern Catholic Churches. Even his predecessor during communist persecution was named a cardinal. Despite the concern that Pope Francis showed for the UGCC this past July at a special Vatican summit, it appears that the Orthodox Patriarch of Moscow – and behind him, Vladimir Putin – still get a veto on matters Ukrainian, and their hostility to Shevchuk and the UGCC has been manifest for years. The day after the new cardinals were announced, the Holy Father received Shevchuk and the UGCC governing council of bishops in a long-planned audience. It must have been a bit awkward.

All heads of Eastern Churches should automatically be "elevated" cardinals once they have chosen to become the head, or at the next consistory. But even that wouldn't be sufficient "representation" by the Church universal.

Or, the patrirach of Rome could recognize that the Roman Curia is to assist him with affairs pertaining to his own see, and maybe his patriarchate, but not with the Church Universal.

Catgikuc Gerakd

Divine Adoption

Catholic Herald

John Hittinger, "Maritain and Deely on the Renewal of Intellectual Life in the Modern World"

How Strong the Boff-Bergoglio Connection?

LSN: 47-year-old photo shows future Pope Francis with dissident priest who helped engineer Amazon synod by Maike Hickson

See also:
What Pope Francis Unveils by Rod Dreher

Sunday, September 08, 2019

The ZdK

CWR: Analysis: Who are the Central Committee of German Catholics? By Ed Condon

Updated (9/9):

Saturday, September 07, 2019

Franciscan Reform

Sandro Magister: Two Reforms Dear To Francis Flunk the Test. Too Full of Errors

This phantom chapter has the title “Council of Cardinals” and would concern that band of nine cardinals, in reality now reduced to six, called by Francis to accompany him from the beginning of his pontificate so that he can be precisely assisted by them in the reform of the curia and in the governance of the universal Church.

Does the text refer to the universal Church, or is that an interpolation by Magister? Who will be the one to sever the Roman Curia from the Pope's responsibilities concerning the universal Church?


Here the sloppiness of the writing is even more serious, because this is not a matter of a draft, but of a definitive text produced by a university-level pontifical institute, and which moreover has received the approval of the congregation for Catholic education.

"Abrahamic" Religions

New English Review: The Abrahamic Fallacy by Mark Durie


From 2017: What Is Communion and Liberation? by Sofia Carozza

Thursday, September 05, 2019

A Latin Synod with Teeth?

CNA/CWR: German bishops to green light binding ‘Synodal Assembly’

Newman and St. Philip Neri

Called to Life in Christ

The Latin Traditionalists React

Just as they can't admit that maybe the Ressourcement movement might have had a point.


Latin traditionalists can't concede anything. "Everything was A-ok with the Church [i.e. the patriarchate of Rome] before the Pian reform of Holy Week in 1955 [or choose some earlier liturgical reform]." As if they were alive at the time and had the omniscience to know that this was true. "Vatican 2 ruined everything!"

Did Ressourcement fade because of the hard-headedness of some of the Latin clergy and religious and the ignoring of Ressourcement by "progressives"? Or maybe the patriarchate of Rome didn't deserve such a gift and God withdrew it.

Kwasniewski writes this howler:
"Many more examples can be given in the realms of clerical vestments, church architecture, and liturgical hymns and orations. And then there will be simply issues of pluralism: some churches give the sacraments of initiation all at once to infants, while others spread them out in acknowledgment of the role of reason and free will. Is one necessarily right and the other wrong? Couldn’t they both be right, because they’re looking from different legitimate angles?"

Would he concede such pluralism on the question of ecclesiastical divorce? I am doubting it, even if he begrudgingly grants it with respect to the Eastern discipline of ordaining married men to the presbyterate. Show me a Latin author who justified the delay of Confirmation on the basis of "the role of reason and free will" rather than ecclesiological considerations centered on the office of the bishop.

Like the West, the East has its “black boxes” into which people are not supposed to look too closely, lest they find tensions, contradictions, reversals, laxities, and other odds and ends. Above all, their systematic theology and moral theology are a mess, because they have no authoritative framework for interpreting the Fathers. Their own version of scholasticism, a bit like Islam’s, imploded and fell apart, unlike the West’s, which with figures like Bonaventure and Thomas attained a rare perfection and magnificence. Above all, there is no one in the East who is as biblical, patristic, ecumenical, synthetic, broad-minded, and comprehensive as the Angelic Doctor. Aquinas makes frequent, sympathetic, incisive use of dozens of Western and Eastern Fathers — indeed, more Eastern authors than Western — so it’s a bit silly to say our theology starts in the 12th century.

Except it is arguable that theology in general did not have that place in the life of the Church that the Latins have given to theologians. Perhaps the Orthodox would here claim that it is the reception of a theological opinion, its incorporation in the liturgical and prayer life of the Church, that matters, rather than what the majority of theologians might say. And anyways, Aquinas is not the end-all, be-all of Latin theology, even if Thomists and Latin traditionalists like Kwasniewski would like to think that his theology holds this primacy of place.

Moreover, what the hieromonk doesn’t seem to grasp, or perhaps doesn’t wish to acknowledge, is the many great spiritual figures the West has always had, and still has. He does not mention figures like St. Thérèse of Lisieux, Bd. Charles de Foucauld, St. Elizabeth of the Trinity, St. Maximilian Kolbe, and Bd. Columba Marmion, let alone countless martyrs and saints of every state in life. He mentions St. Pio of Pietrelcina only to suggest that he was opposed by the Church, which is only partially true. The writings of Fr. Jacques Philippe are every bit the equal of many contemporary books published by the Orthodox. One might also take a look at the pre-Reformation volumes of the Classics of Western Spirituality series from Paulist Press to get a rough sense of the richness of our mystical tradition.

I bet Kwasniewski rejects Bouyer's claims about the separation of Latin spirituality from Latin liturgical experience. But this is not a theological claim but a historical claim that must be evaluated accordingly, not in accordance with some a priori position that is taken to be a truth of Divine Faith -- "The Holy Ghost has not abandoned any of the apostolic-sacramental churches, since all of them give abundant evidence of the operations of the Spirit: faith, hope, charity, the gifts and fruits, miracles." Just because the Holy Spirit sanctifies does not mean that a church or group of churches does not have defects which the Holy Spirit must remedy.

I posted a link to the English translation of the original here.

On the Suppression of the Society of Jesus: A contemporary account.

by Guilo Cesare Cordara, SJ, from Loyola Press (out of print - Google Books)

Fr. Z: Jesuits. Corruptio optimi pessima.

The Institute of Jesuit Sources is now associated with Boston College.

The Radical Proposal of Sacred Art

The One Church: A Plea for Diversity

Wednesday, September 04, 2019

Tuesday, September 03, 2019

Not Well-Known

Is There an Ur Tradition?

Had time to look up something that I had been considering but had put aside.

Latin polemics against Orthodox tradition on divorce and remarriage generally focus exclusively on the Byzantines, arguing that the tradition was a human innovation arising from capitulation to human weakness and state pressure or accomodation. Those polemicists do not look at divorce and remarriage within the Oriental Orthodox and Assyrian Churches.

So I took a quick look -- it appears that there is ecclesiastical divorce (and remarriage) in at least the Assyrian, Armenian, Syro-Malankara/Syriac Orthodox, and Coptic Churches. So how would the Latins respond to that? Most likely: "Only Rome has maintained the purity of the Apostolic Tradition, because the pope is the sucessor of St. Peter!"

Is the origin of the Latin tradition on divorce and remarriage linked to the origin of the Latin tradition on clerical continence/celibacy? Latin polemicists, again: "Apostolic Tradition!"

Related: NEW BOOK – Divorce and Remarriage in the Eastern Orthodox Tradition
Oikonomia, Divorce and Remarriage in the Eastern Orthodox Tradition by Rev. Dr. Kevin Schembri (an article published in Melita Theologica)

Related: Divorce and Remarriage of Orthodox Copts in Egypt: The 2008 State Council Ruling and the Amendment of the 1938 Personal Status Regulations by Nathalie Bernard-Maugiron

Newman and the Laity

Thursday, August 29, 2019

Wednesday, August 28, 2019

Fr. Christiaan Kappes


Crucifixion Icon


Whole Counsel Blog

A Review of The Cross and the Stag

Fr. Georges

Christopher Altieri Calls out Archbishop Viganò, Again

CWR: “Team Viganò” versus “Team Francis” one year on by Christopher R. Altieri

We are seeing the worst ecclesiastical leadership crisis in at least five hundred years play out as a popularity contest.

Will Rome finally intervene in the troubled Diocese of Buffalo?
Pressure mounts on Buffalo bishop after two seminarians resign over scandal

From the latter: "Malone is widely considered to be a test case for Vos Estis Lux Mundi, the Vatican’s newly enacted norms for bishop accountability, and Buffalo is now viewed by many Church observers as the new epicenter for the U.S. Church’s abuse crisis."

27th International Ecumenical Conference on Orthodox Spirituality

Monastero di Bose: 27th International Ecumenical Conference on Orthodox Spirituality
In the Church, in the world, in the present time

September 4-6, 2019

(via Panorthodox Synod)

Saturday, August 24, 2019

Theotokos of the Sign

Fr. Thomas Loya on the Married Priesthood

CWR: Married priesthood, celibacy, and the Amazon Synod: An Eastern Catholic priest’s perspective

The tradition of the Eastern Churches reminds us that the mutually exclusive dichotomy is not between marriage and priesthood but between marriage and monasticism.

One of the combox commentators recommended the work of Fr. Laurent Touze. From what is available on the internet, it would seem that Laurent Touze's L’avenir du celibat sacerdotal is more a work of theology than of history, relying instead on Stickler, Cochini and Heid, both of which are disputed by non-Latin historians. Does the author recognize that it was not always the case that bishops were celibate and unmarried, despite the preference of most Apostolic Churches now for such episcopal candidates? One article records his claim that that married priests in "Oriental rites" (not the Oriental Churches as they should be recognized) would eventually disappear [sic] as people slowly return to the "Tradition" of the "Church." Such a Latin chauvinism should not be unsurprising from an Opus Dei priest-academic.

The old Latin canard regarding Trullo/Quinisext has mentioned in the combox as well by those who are ignorant of the fact that the Oriental Orthodox Churches and the Assyrian Church (as well as the Maronites) were not present at Trullo but nonetheless maintain the option of a married presbyters as being part of their received tradition, a fact Anthony Dragani points out in his review of Stickler.

Regardless of the theology to justify the current Latin discipline, Rome recognizes that the discipline is not a divinely-given precept but one that is ecclesial. As such, its non-observance by those priests who are not obligated to follow it is not a sin, nor is the belief that the discipline is mutable heretical. Latin theologians may justify their preference for the discipline through theological arguments, but theological arguments do not create a new divinely-revealed precept, and the judgment based on such arguments that the current discipline is better for the Church, that is the patriarchate of Rome, does not fall under any hitherto accepted Latin notion of infallibility. At worse such theologians, when denigrating the legitimate discipline of other Apostolic Churches in favor of their own ecclesial tradition, give the appearance of being like those whom our Lord criticized as elevating the customs of men over the Divine Law.

It is claimed that Roman Cholij has not renounced his work/historical scholarship on the question of the observance of clerical continence but he does accept the Byzantine discipline. Has the historical data been made definitively clear regarding the discipline?

The Council in TruIlo: Monogamy and the Ordained Priesthood - what does the author think of the recent decision by the Ecumenical Patriarchate, then?

Mandated Celibacy Among US Eastern Catholic Priests Theme of Seminar in Rome

I see the St. Paul Center has a new apologetic for the Latin discipline: Why Celibacy?: Reclaiming the Fatherhood of the Priest by Fr. Carter Griffin

Keeping the Church Typicon


Tuesday, August 20, 2019

What Language for the Liturgy?

America: The liturgy was made for all people and languages, not just Latin. by Joseph P. Amar

Should Latin be retained at all, at least for those peoples who speak Romance languages? And even then, just for certain unchangeable parts of the Mass, like the Creed or the Our Father?

Are current translations of the Roman Missal sufficiently hieratic?

Thursday, August 15, 2019

The Sign of the Cross

Adam DeVille's Response to the Pew Survey

CWR Dispatch: Belief in the Real Presence: Thoughts from the East by Dr. Adam A. J. DeVille

We must not forget that, for all its problems, the Christian East, which largely eschews talk of “transubstantiation” and similar Western terms, has never really experienced a major crisis of Eucharistic faith.

Dormition Icon Explained

Wednesday, August 14, 2019

Tuesday, August 13, 2019

AL and the JP2 Institute

CWR: “Amoris laetitia” is at the center of the controversy over the John Paul II Theological Institute by Christopher R. Altieri

The architects and executors of the new Institute want the place to have a more sympathetic focus on the much-debated Apostolic Exhortation than they believe it has heretofore received from former faculty and administrators.

A Suitable Lesson about the Holy Spirit?

Bishop John Kudrick

Metropolitan Borys

The 40 Thousand Mile Man

Eastern Christian Books: A Very Short Introduction to Orthodox Christianity: An Interview with A.E. Siecienski

Eastern Christian Books: A Very Short Introduction to Orthodox Christianity: An Interview with A.E. Siecienski


The Eighth Day Institute

Sunday, August 11, 2019

An Interview with Stephen Bullivant

CWR: Why have Catholics in the UK and US been leaving the Church since Vatican II? by Dr. Adam A. J. DeVille

Theologian and sociologist Stephen Bullivant says a big part of his argument in Mass Exodus is “that the ‘social architecture’ that had sustained and strengthened Catholic life and identity was well on the road to passing away by the time the Council came along.”

Thursday, August 08, 2019

Upholding the Monoepiscopate: One City, One Bishop

What powers does a bishop have that a presbyter doesn't, and why should the bishop have those powers instead of the presbyter? What about scale? (Or "subsidiarity"?) Does unity of Christians in a geographical area require the monoepiscopacy, or can it be achieved through synodality with a limited primacy for one?

A Translation of Barth

Digitization of Mount Athos Treasures

Wednesday, August 07, 2019

A Dominican Rite First Mass

Archbishop Gullickson on Liturgical Restoration

Jared Ortiz on the Latin Tradition of Deification

Public Orthodoxy: How Catholics Have Always Believed and Taught Deification

The People of God

It goes on to recognize an ecclesiology that sees the sacrament of Baptism as the foundation of the vocation and ministry of every Christian, clergy and laity alike. Thus all the People of God together constitute a single community.

And what of chrismation? No one wants to touch that question - why not? Byzantines and others could easily become polemical with respect to Latin pastoral practice regrading confirmation.

the document

Not Abolished Yet


Monday, August 05, 2019