Saturday, January 28, 2012

Rorate Caeli: "They should accept it"
The SSPXers had better accept the agreement with Rome (to save Rome)
by Alessandro Gnocchi & Mario Palmaro

Feast of St. Thomas Aquinas

From last year:

Fr. Barron has a video, but I'm not going to embed it. I'll just link to it, since his fans may be reading this.
A notice by Robert George from earlier this month: In Memoriam: Two Catholic Philosophers

Alfonso Gomez-Lobo wrote a short introduction to the NNLT.

In Memoriam: Alfonso Gomez-Lobo

Michael Dummett
Remembering Michael Dummett
A faculty page.
Gifford Lecture Series bio
The Revision of the Roman Liturgy: A Review
A Conversion Story
Michael Dummett On the Morality of Contraception
James Chastek, How cosmological arguments say science gives an insufficient account of nature
Edward Feser, Maudlin on the philosophy of cosmology

Friday, January 27, 2012

Marriage and Procreation: The Intrinsic Connection
by Patrick Lee, Robert P. George and Gerard V. Bradley
Rorate Caeli: A relevant address: The Pope on Tradition, Ecumenism, and Vatican II
Zenit: The Liturgy Source of Life, Prayer and Catechesis (CCC 1071-1075)
Column of Liturgical Theology by Don Mauro Gagliardi
Zenit: Romanian Orthodox Bishop: Dialogue Gaining Ground
On How 'Domestic Faith' Is Building Relationships
Sandro Magister: Brazil. The Pentecost of Father Marcelo

The face of Catholicism is changing in the most populous country of Latin America. The Charismatics are flourishing by the millions. And they have a star in a priest who fills stadiums by preaching the love of God
Sandro Magister: Vatican Diary / The Neocatechumenals get their diploma. But not the one they were expecting
The Holy See has approved the rites that mark the stages of their catechism. But the particularities with which they celebrate their Masses still remain under observation. Some of them are permitted. Others not.

Wednesday, January 25, 2012

Fr. McCloskey on CST

The Magisterium and Catholic Social Teaching by Rev. C. J. McCloskey III

He writes: "Catholic social teachings are nothing less than the Beatitudes of the gospel refined for action in the world."

The Beatitudes may be the summation of Christian ethics or moral teaching, with the primacy of charity. But is the elaboration of charity sufficient for the development of a political theology, so that everything can be unpacked from our understanding of charity alone? Justice does have a ratio distinct from charity; can we uncover the definition of justice by reasoning what charity requires from us with regards to others? Perhaps that is possible for those who are wise; the rest of us must rely on the connections made by our teachers. At any rate, if CST takes as its focus and its material the modern nation-state, is it not therefore contingent rather than absolute (in the sense of "ideal" or "regarding the best possible polity"?) If a Catholic program to reforming the nation-state is impracticable because the [centralized] nation-state itself is itself impracticable, then might we not need to reconsider what our course of action should be? {Relocalization and rebuilding community, beginning with the family and extended kin group and the parish.]
The Smithy: Divine Simplicity III: Univocity
Education as Transformation by Mo Fung Woltering (via Insight Scoop)

The next idea that I would like you to consider is ballroom dancing. Aside from the current popularity of Dancing with the Stars, ballroom dancing has immense intrinsic value for what it can cultivate. In order to do it well, men and women must know their roles. Although different, they are co-essential. They are complementary. This is the whole theology of man and woman in a nutshell. I think this is something that could be really effective with youth groups, as well as pre-Cana classes. Both our senior high school and junior high school students love ballroom dancing. When you see them dancing, you can immediately tell that it’s natural, not contrived. It’s a stark contrast to more popular forms of dancing, where the young people seem self-conscious, and their interactions artificial.
In ballroom dancing, the man leads. Was this deliberately left out or ignored? Or was it force of habit in addressing contemporary audiences?

As for his main thesis - can a sense of mystery be cultivated through education? Undoubtedly. But wouldn't it be better if life as a whole were directed towards contemplation of God? Recollection as the first step to prayaer - cultivating silence, like First we must cultivate silence, as the Holy Father recently reminded us with respect to the use of social media. How about a stronger liturgical spirituality, too, not just appreciation of the Mass? These practices can be modelled in the school, but they must first be developed at home and within the parish
community. The rather limited role of "Christian" education must be respected, especially when there is a temptation to market a school on the basis of its Catholic identity.

See the author's "The Personalist History of Warren Carroll."

Sunday, January 22, 2012

Sandro Magister: Benedict XVI, the Reformer
NLM: Vatican Approval for Neo-Catechumenal Way Only Applies to Non-Liturgical Catechesis

Fr. Z: The Holy See did NOT approve NeoCat liturgical variants for Mass

Homo sapiens est Homo erectus

We are familiar with the use of "straight" to describe one's character with reference to his actions, e.g. moral rectitude. What about the use of "straight" to describe his character in itself, using the image or metaphor of standing erect? There is an expression in Cantonese, "kei dak jik, haang dak jik" - able to stand straight, able to walk straight - to describe someone who is of good character. Something similar can be found in English, when one is said to be morally "upright." Is this expression to be found in other languages as well?

Standing straight is opposed to slouching or being hunched over like a non-human animal or ape; this is what is proper to human beings. (Keep in mind natural or primal posture - not the modern American or Western notion of good or correct posture.) The use of reason in the pursuit of the good is proper to man as well - we do need to be trained and acquire virtue, but moral training is not opposed to what is "natural" to us, as we are inclined to the good and possess the seeds of virtue.

Hence, the use of etymology and definition can be helpful in the moral education of chicldren, as the reason why we used certain words or expressions is explained to them? American public education prefers to be agnostic about matters such as character and ethics, setting moral evaluations aside in discussions of characters' motivation and "personality." (Though they may take into consideration "bad" consequences, or the harmful impact of their actions on others in a story.)

I am reminded that I should get a copy of Dr. Esolen's book.

Tomás Luis de Victoria, God's Composer

BBC4The Sixteen