Thomistic Christology

Tune into the podcast for a discussion on the Trinitarian dimension of the Last Supper and of the Eucharist.https://t.co/lsyFZMKTOV

— Thomistic Institute (@ThomisticInst) May 28, 2024

Cur Deus Verba

"Ignorance of the Scriptures is ignorance of Christ." @TheJeremyHolmes recently joined the "After Dinner Scholar" podcast to discuss his new book, "Cur Deus Verba" (https://t.co/KFqctxkEo6), which explores what God sought to accomplish by making the Bible.https://t.co/UFDG4TNQIO

— Ignatius Press (@IgnatiusPress) May 21, 2021

Douglas Farrow on the Ascension

Here's a cool diagram from Douglas Farrow's book on the theology of the Ascension. pic.twitter.com/eyYM1J3Ah7

— Pater Edmund (@sancrucensis) May 13, 2021

Mary: Co-Redemptrix?

A new episode of Sed Contra: Is Mary Co-Redemptrix? Is She Mediatrix of All Graces?

We're joined by @kevinmclarke, William Diem, @dlendman2, and @thomaesplendor. https://t.co/4RavSy3yKB

— The Sacra Doctrina Project (@sacradoctrina) April 1, 2021

What Notion of Sacrifice?

“Christ is at once priest and sacrifice, God and temple. He is the priest through whom we have been reconciled, the sacrifice by which we have been reconciled, the temple in which we have been reconciled, the God with whom we have been reconciled.” -St. Fulgentius of Ruspe

— Fr. Aquinas Guilbeau, OP (@FrAquinasOP) March 26, 2021

Western Views of Christ as Mediator

A birfucation of the Divine Person of Christ, resulting in semi-Arianism?

“seeking, and yielding to, the protection of Christ who is God and the creative fellowship with Christ who is man. The recollection, that is, of Christ the conquerer and Christ the carpenter.”

(CHRISTIAN PROFICIENCY, Thornton, Ch. 6)

— Nᴀᴛᴇ (@oblatenate) February 22, 2021

CDK on Christ the King

Christ the King https://t.co/iLB6hNkOgz

— The Josias (@josias_rex) November 22, 2020

A Review of Christ the Conqueror of Hell

A Latin Traditionalist View of Purgatory and Indulgences

The Modern Scandal of Indulgences: It’s Not What You Think

There's a Trinitarian/Christological Heresy

The Son is so absolutely dependent on the Father that paradoxically he is entirely independent of him. He is only equal to the Father as receiving all from him but as receiving all he is of himself self-originated and self-unified else he would not be equal.Per filium as Filioque

— john milbank (@johnmilbank3) October 27, 2020

Following Fratelli Tutti's Lead

And its interpretation of the parable of the Good Samaritan.

Who is my neighbor?

On October 27 at 5:00 p.m., join IHE Executive Director @josephecapizzi and @LC_Institute Senior Fellow Russell Hittinger to discuss “Fratelli Tutti” on social friendship with IHE Fellow @jennfrey

To register: https://t.co/u5kJlMOzVp pic.twitter.com/LVxBr1Qngk

— IHE (@HumanEcologyCUA) October 23, 2020

A Good Samaritan society emphasizes the vulnerability and incapacity of the poor.https://t.co/z6wBshC2CT

— First Things (@firstthingsmag) October 25, 2020

"Victim"

Therefore Christ Himself, as man, was not only priest, but also a perfect victim, being at the same time victim for sin, victim for a peace-offering, and a holocaust."

Summa Theologiae IIIa Q. 22, a. 2https://t.co/qsGhNAFVpo

— Thomistic Institute (@ThomisticInst) August 20, 2020

Etymoline:

victim (n.)

late 15c., "living creature killed and offered as a sacrifice to a deity or supernatural power, or in the performance of a religious rite;" from Latin victima "sacrificial animal; person or animal killed as a sacrifice," a word of uncertain origin. Perhaps related to vicis "turn, occasion" (as in vicarious), if the notion is an "exchange" with the gods. Perhaps distantly connected to Old English wig "idol," Gothic weihs "holy," German weihen "consecrate" (compare Weihnachten "Christmas") on notion of "a consecrated animal."
Sense of "person who is hurt, tortured, or killed by another" is recorded from 1650s; meaning "person oppressed by some power or situation, person ruined or greatly injured or made to suffer in the pursuit of an object, or for the gratification of a passion or infatuation, or from disease or disaster" is from 1718. Weaker sense of "person taken advantage of, one who is cheated or duped" is recorded from 1781.

WordSense.EU
Wiktionary

U. Pitt Keywords Project:

Keyword: Victim

Victim is an important word because it links often traumatic personal or group experiences in contemporary societies to frameworks that understand such experiences and respond to them through public policy, political advocacy, and in wider public debate. The etymology of victim is straightforward: the word comes from Latin victima. Its first sense is that of a sacrificial offering, and this strong sense is made stronger by the identification of the sacrificial offering and thus the victim as Christ. By C17, however, it has developed the more general meaning “a person who is put to death or subjected to torture by another; one who suffers severely in body or property through cruel or oppressive treatment.” These strong meanings developed into a general sense of a passive recipient of misfortune. While in earlier uses such misfortune has been regarded as individual or random, there has been a concerted attempt in recent years to use the word as a route to political empowerment as the status of victim becomes structural. Governments have also chosen to endow victims with an active role in addressing their misfortune; this is most evident in some criminal justice systems, where the issue then arises of whether such victims have been given a power to override not only the rights of offenders but also the ability of the state itself to administer justice.

The Byzantine View of the Incarnation

"We need to stop seeing the Incarnation as a reaction of God to the Fall, but see the Incarnation as the very purpose of Creation."
From the Clips channel. https://t.co/62n918Tdib

— Jonathan Pageau (@PageauJonathan) August 19, 2020

A Response to Latin Trads

But still making use of a Latin notion of sacrifice.

CLJ

Confessions of a Post-'Rad Trad' Millennial: The Perfect Sacrifice https://t.co/pfcoUypne4 #wednesdaymorning #CatholicTwitter #WednesdayWisdom #Catholic #religion #theology

— Church Life Journal (@ChurchLifeND) July 1, 2020

Fr. Simon Gaine, O.P.: "Did Christ See the Father?"

Jesse Billett: An Anglican Liturgist Reflects on Eastern and Oriental Orthodox Reunion

His presentation reminded me of the sad events of Church history. In the past some Latin polemicists have faulted the heresy, or laxity, or even their rebelliousness with respect to Rome of Eastern Christians for their being conquered by Muslims. What if the chastisement was not for these reasons but for failures in charity, first in the relations between the Byzantine Christians and the non-Chalcedonian Christians (or Orthodox)? And later, there were failures in charity by those ruling the Eastern Roman, or "Byzantine," Empire and possibly even those holding authority in the Byzantine churches...

A Product of Western "Semi-Arianism"?

For contemporary monothelites, by contrast, Jesus’s humanity is firmly in the driver’s seat. To the extent that we may say that Jesus is divine, this is at best a secondary claim, derived from the historical Jesus, the product of a scientific quest.

First Things: Jesus: Less Than Divine by Hans Boersma

St. Cyril of Alexandria

Call for Abstracts

The Light of Christ