A New History of Redemption

Read here: https://t.co/J3v2rwrfwf pic.twitter.com/gIXm7Jf8AW

— The Catholic Thing (@catholicthing) March 12, 2025

Baker Pub

Cultivating the City in Early Medieval Italy

#medievaltwitter #History Congratulations @cjg701! https://t.co/BOx9E2Lgln

— Oxford Centre for Byzantine Research (@OxfordByzantine) March 25, 2021

Cambridge University Press

Timothy Lusch Reviews the Crusader Strategy

“After reading Tibble’s account, one is more surprised that the crusader states succeeded at all than by their eventual failure.” https://t.co/x3q4qOHmKH

— Chronicles Magazine (@ChroniclesMag) January 29, 2021

Yale University Press. See also The Crusader Army.

"Our Orthodox Faith"

We invite you to hear the chant 'Our Orthodox Faith' performed by the Festive Choir of St Elisabeth Convent (precentor Nun Juliania (Denisova)) at the Royal Voice Festival in 2018. The words are written by St Nicholas of Serbia.https://t.co/dDq9JkDZat#StElisabethConvent pic.twitter.com/zUSR1191fx

— St Elisabeth Convent. Orthodox Life And Chants (@StElisabethConv) December 10, 2020

12 Principles of Latin International Thought

12 Principles of Catholic International Thought - OnePeterFive - https://t.co/AMQ2gX7zo9 via @onepeterfive pic.twitter.com/lyJI53g6yq

— OnePeterFive (@OnePeterFive) November 5, 2020

Andrew Latham on the 10 principles.

#4 regarding scale is a questionable claim regarding Aquinas, though probably true of neoscholastics who didn't know any better. #3 re: the end of a state is questionable as well.

Kwasniewski on the Feast of Christ the King

I'm somewhat agnostic on the "best form" of government, when governments seem to always devolve. But on today's feast, Peter K looks at Christianity & Kingship:

Between Christ the King and “We Have No King But Caesar” - OnePeterFive - https://t.co/fCjYptnA69 via @onepeterfive pic.twitter.com/u4zeQCYJv8

— Steve Skojec (@SteveSkojec) October 25, 2020

1P5

Kwasniewski:

The month of November begins with the great Solemnity of All Saints. But in the traditional Roman calendar, All Saints is preceded shortly before by an even greater feast—that of Christ the King, the One who creates and sanctifies the citizens, ambassadors, and soldiers of His Kingdom.

When Pope Pius XI instituted the feast of Christ the King in 1925, he was, one might say, supplying in the Church’s calendar the missing invisible cause of All Saints, as well as making clear just what the mission of the saints in history is: to be the living members of the Mystical Body under Christ its Head, and to extend this body across the whole earth. Our Lord Jesus Christ is the King of all men, all peoples, all nations, and His saints are those who, taking up their cross and following Him, have conquered their own souls and won over the souls of many others for this Kingdom.

This is close to the justification that Pius XI used in Quas Primas. Note that in the Byzantine rite, the feast of All Saints is celebrated after Pentecost (as it used to be celebrated in the West), and for an appropriate liturgical and theological reason. Otherwise the case could be made that every Sunday is a memorial of Christ who is the Head of His Mystical Body.

As Michael Foley shows in a brilliant article in the latest issue of The Latin Mass magazine, the feast was not merely moved, but transmogrified. It was given a new name, a new date, and new propers, all of which deemphasized the social reign of Christ and put in its place a “cosmic and eschatological Christ.”

But is the Pauline/Consilium's Feast of Christ the King closer in its conception of Christ to the Byzantine representation of Christ Pantocrator? Perhaps.

This leads me back to Pope Paul VI’s suppression of one feast of Christ the King and his creation of another. What is really going on here? It seems to me that the original feast of Christ the King represents the Catholic vision of society as a hierarchy in which lower is subordinated to higher, with the private sphere and the public sphere united in their acknowledgment of the rights of God and of His Church. This vision was put aside in 1969 to make way for a vision in which Christ is a king of my heart and a king of the cosmos—of the most micro level and the most macro level—but not king of anything in between: not king of culture, of society, of industry and trade, of education, of civil government.

Perhaps anything more than this would be pastorally unwise - presumptuous and maybe even blasphemous? Our Lord is not a sports team, and He does not want empty praise coming from the lips of men.

Foley's article was republished at NLM, a link to which I posted here.

The Decline of Holland

A problem of too much material success and wealth?

Sandro Magister: End of Christianity? A Cardinal Analyzes the Case of Holland

Pinkoski's Response to James Patterson on Latin Integralism

Law and Liberty: How Not to Challenge the Integralists by Nathan Pinkoski

A response to @McGillPatterson on integralism, its origins and ideas. https://t.co/Rcy2Cx6AuR

— Law & Liberty (@LawLiberty) April 30, 2020

And one recommendation for the above by Michael Brendan Dougherty: Is Integralism Just Catholic Fascism?

The swift refutation of James Patterson’s smear tactics is *almost* enough to make me believe in the marketplace of ideas https://t.co/ZhnxS8xsHW

— Adrian Vermeule (@Vermeullarmine) April 30, 2020

The author gives a history of the development of Latin integralist thought, starting with the Roman Catholic anti-liberals (not all of whom were strict monarchists, by the way). 

Although its theological claims go back further, Catholic integralism owes its politics to post-revolutionary Europe. The basic presupposition of integralism is that theology is prior to politics and must order politics. As Émile Perreau-Saussine observed in Catholicism and Democracy, this requires a strong demarcation between the spiritual power of the Church and the temporal power of the state. That demarcation was not visible in the Ancien Régime, as the monarch anointed at Reims mixed temporal and spiritual power. The cruel exposure of that demarcation came as the French Revolution’s newly secular state violently attempted to assert its temporal power over the spiritual power of the Church. Since Catholics could no longer rely on their monarch—a Christian head of a Christian state—to protect the Church’s liberties, early 19th century Catholic political thinkers sought a deeper understanding of the principles of authority. They looked to the Papacy—to spiritual power—as the ultimate guarantor of Catholic liberties. Hence Perreau-Saussine argues that integralism is post-revolutionary. Ultramontanist thinkers, such as Joseph de Maistre, helped develop the demarcation between Church and State. In distinguishing temporal authority from spiritual authority, spurning Bonapartist Concordats to revive the Gallican Church, and granting that the Pope was the ultimate authority, these thinkers sought to free the Church from the grip of the post-Revolutionary secular state and campaigned for regimes that would get the Church-State relationship right.

And Latin bishops today act with this sort of mindset, that they have a "spiritual authority" that enables them to lecture the state, even if the state does not recognize their authority. Integralism is a logical consequence to certain Roman claims concerning the authority of the bishop of Rome, and here is its first major weakness. Latin integralists will call their political theory "Catholic" as Latins are apt to label everything part of their ecclesial tradition, but it is particular to them alone, at least so far. Byzantine theory of symphonia may be reconcilable with some looser form of Latin integralism, but it will differ with Latin integralism in all forms in so far as integralism is tied to ultramontanism or a maximalist conception of the papacy. While symphonia developed within the context of empire, on the face of it I cannot see why a version of it cannot be harmonized with republican forms of government.

The rest of the essay is worth reading as the author discusses the relation of integralism to political movements in Europe in the 19th and 20th centuries. It is not a thorough history nor does he mention all of the Latin counter-revolutionary/anti-liberal thinkers, but hopefully Patterson will read it.

The Age of Paradise

The Age of Paradise

Before Church and State by Andrew Willard Jones

Crisis Magazine: A Brilliant Defense of Christendom by John Horvat II

First Things: The End of Christendom by Eamon Duffy

A review of Reformations: The Early Modern World, 1450–1650 by Carlos M. N. Eire
Yale News

The Forgotten Christian World

Post by Orthodox Christian Network.

Medieval (Latin) Christians

Post by Medievalists.net.

Christendom: World-Renowned Thomistic Philosopher to Deliver Lecture
January 21, 2011

"Lawrence Dewan, O.P., a world-renowned Thomistic philosopher, will be giving a lecture on Friday, January 28 at 4 p.m. The talk, entitled Being a Disciple of St. Thomas Aquinas, will be held in the Chapel Crypt."