Saturday, November 12, 2011

Michael Pakaluk is now at Ave Maria.

Center for the Renewal of Catholic Theology
Pertinacious Papist: Marini’s Conciliarist Manifesto by Peter A. Kwasniewski

There's a new edition of Yves Congar's True and False Reform in the Church.

True and false reforms to the Catholic Church
True and False Reform by Avery Cardinal Dulles
The Tablet review


At the Heart of Christian Worship
Liturgical Essays of Yves Congar
CNS Blog: Did Cardinal Bertone really ‘disown’ the document on economic reform?

Fr. Barron comments on the new translation of the Roman Missal

Em. I think his account of the Pauline "reform" reveals a lot about his perspective. He ignores the fact that the push for the whole liturgy to be in the vernacular came from certain quarters and not from the Council Fathers. It may not be germane to the video, but I get the impression that this was a hastily prepared presentation.

Friday, November 11, 2011


I had to look at how "corporatism" was commonly used - it underlies the organization of men into guilds and the like. What would be a good authoritative source on this topic?

Edward Sri on the new translation

A Guide to the New Mass Translation - Information Session

Will people start paying attention to the words more, instead of going autopilot through rote memory? And will the changes matter if the music accompanying the text is itself a distraction from attentiveness?
Insight Scoop: New: Expanded 2nd edition of "Dogma And Preaching" by Joseph Cardinal Ratzinger
Now available: "Newman: An Intellectual and Spiritual Biography of John Henry Newman"

Thursday, November 10, 2011

Domine Deus Noster

A video for the Feast of St. Leo the Great (new calendar). Fr. Z.

Insight Scoop: Praise for and Prose from St. Leo the Great, Pope and Doctor of the Church

Who's minding the Curia?

Sandro Magister, Too Much Confusion. Bertone Puts the Curia Under Lock and Key (via Rod Dreher)

Any long-term reforms in the Curia because of "Towards reforming the international financial and monetary system in the context of global public authority"?

Fr. Shanley going home

In a way... Providence College President to Give Aquinas Lecture at CUA - January 27, 2012

CUA's 125th Anniversary Events

Video of Fr. Giertych at the DPST

Begun on September 21 at 2:34 PM.


"Virtuous human action-- an icon of God. Aquinas's vision of Christian morality." Fr. Wojciech Giertych, OP from DSPT on Vimeo.

Alas, I don't think it includes the Q&A session after the presentation, but I haven't watched it yet since I was in the audience and heard the talk. That's too bad, I wanted a friend to see a couple of the people (students?) asking questions.

Fr. Giertych talks about the moral agent as being an icon of God through cooperation with grace. He
accepts the thesis of Fr. Pinckaers that the roots of modern moral theology are to be found of William of Ockham's nominalism. But does voluntarism, a certain account of the will as a spiritual faculty or the of the relationship of law to the will, really originate in nominalism?

One does notice a shift in the organization of moral theology texts of the Counter-Reformation period and afterwards. But what is the theological source of this shift? I don't think this has really been established yet. Beginners and sinners may understand morality in terms of law and obedience, and a moral theology focused on law (and freedom) may have some explanatory force for them. What was happening in Christianity (or the universities) to cause the shift? What are the social and political changes that contributed to it?

Fr. Giertych touched upon the relationship between the infused virtues and the acquired virtues, but it is not something that he has studied in detail. He did claim that St. Paul had the acquired virtues, which could be properly applied after he had been converted. But the exact relation between the two sorts of virtues needs to explored more. He did recommend a recent article... (in The Thomist?). I'll have to add the information when I find my notes.

Eamon Duffy's review of Newman’s Unquiet Grave: The Reluctant Saint

A Hero of the Church

Wednesday, November 09, 2011

Jim Keenan is associated with it, so...

is it a questionable endeavor?

Catholic Theological Ethics in the World Church
Thomas Tallis - If ye love me
James Chastek, Aspects of the free act

The three aspects of our experience of our own freedom: dominus, determinatus, derilictus.
1.) On the one hand, the experience is of determining oneself, of being responsible, of experiencing the choice in ones own power. The whole universe seems to fall silent in the face of such a decision. Man is fundamentally, as St. Thomas would put it, dominus sui actus. I am the Lord!
2.) All this positive power expresses itself across a lattice of various determinations. I find myself in a certain situation, thinking in a certain language, with various sets proclivities, iron habits, needs to be satisfied, interests, aversions and talents, and all this points to a  thousand more determinations than I’d ever be able to see. Twins separated at birth found that they shared a long list of common pursuits and interests that they probably never suspected were simply the silent proddings of their genetic code, and one doesn’t need to see himself in a twin to see that there is a fair amount that seems spontaneous to him that is in large part due to somatic factors.
3.) A third element is the lack or imperfect possession of the perfection or good that I choose and/ or am driven to. The path of dereliction left open to me. Failure, mistakes, loss and wickedness are always an option.
The second trait is usually distinguished from freedom, although it is also a principle of freedom.  If freedom is the action of some nature, it has some determination from another. All nature is some mode of being open to the divine activity.
The first and third are differing aspects of the free act for us; the first expresses its perfection and completion, the other expressing its imperfection and incompletion. It is no easy task to untangle the aspect of lordship in the free action from the freedom or indetermination of it, though they are contrary elements. Freedom as possessed by the one that is most perfectly Lord is not open to mistake, failure or wickedness as an object of choice, and yet is not determined for being so.
The two great dangers in understanding freedom are (a.) to confound the first and third, the dominus and derilictus, and (b.) to overstate the significance of the second factor as a conditioning factor; though this factor is not entirely contrary to freedom and is even necessary for its exercise. No philosophy that reduces its concepts to being as actuality will fall into the first one, since perfection is precisely what divides the dominus and derilictus, and which shows us the path of perfection on which we find the perfect Dominus who is in no way a derilictus.

The Medievalverse - November 2011

From the people who run Canadians! What sort of "neutral" viewpoint would they bring to their "American Civil War" website?
Province of St. Joseph: The Souls of Dominicans
Blessed Jordan of Saxony, Patron of Dominican Vocations

Tuesday, November 08, 2011

Insight Scoop: Blessed Duns Scotus, faithful disciple of Saint Francis
Zenit: Papal Reflection on Priesthood to Open Academic Year
"As Priests, the One Legitimate Ascent ... Is Not That of Success But That of the Cross"

Monday, November 07, 2011

Had to look up corporatism

Which is not the same as corporatocracy.

Wiki entry on corporatism (which does not have the same meaning as communitarianism, especially in the restricted sense)
Byzantine, Texas: Armenian Seminary to host talk on Jerusalem tonight

Tonight at 7:30 PM. (Not sure of the time zone.) You can view the lecture online at St. Nersess.

More recent items from The Catholic Thing

A New Center for Natural Law by Hadley Arkes

The Fading Sense of Citizenship by Hadley Arkes
But to ask what a “good citizen” or a good member of the political community would be is to bring us back to the original question of what the polis or the polity is.

Is it more like a hotel, where people take up residence? In that case, the connection generates no moral demands apart from the requirement of paying the rent and obeying the house rules. Or is the polis more truly, as Aristotle taught us, a moral association: a place where the members share certain understandings of the things that are just or unjust; where they agree to be ruled by procedures they regard, by and large, as just; and where they take it as their chief mission to cultivate that sense of justice among one another through the lessons they teach through the laws?

But for what end? So that they can live on their own? Or so they can live together? A liberal would probably not disagree with what is written here.

The Cruelty of Hedonism by Anthony Esolen

In defense of the status quo

Conservatives and Social Justice
by Ryan T. Anderson

What else should one expect from AEI?
Sandro Magister, There's a New Star in the Russian Sky. His Name Is Aleksandr

Martin Hanczyc: The line between life and not-life


He seems to accept that there is a distinction between life and not-life. How many others wish to do away with it in a play for reductionism?

Sunday, November 06, 2011