Thursday, April 30, 2015
Mirror of Justice: Father Robert Henle, S.J., and the Crisis in Catholicism
The first withholds life from one who could be born. The second takes it from one who is already alive. A back-and-forth between two theologians, on a question that remains open to free discussion
Wednesday, April 29, 2015
Tuesday, April 28, 2015
Pope Francis has made clear that priests cannot refuse baptism to anyone who asks for the sacrament. The pontiff also reiterated that priests should think only of helping Catholics in their care, not of their own ambitions
Monday, April 27, 2015
Sunday, April 26, 2015
Saturday, April 25, 2015
Friday, April 24, 2015
Thursday, April 23, 2015
Explore beautiful Hubble Space Telescope images from each year the telescope has been in orbit: http://go.nasa.gov/1zQf6bb #Hubble25Posted by NASA - National Aeronautics and Space Administration on Thursday, April 23, 2015
Man, know your limits. The Lord created all of this to express His glory and to remind you that despite your greatness in His material creation, there are still boundaries which you cannot pass.
Dreams of interstellar space travel, Babeilian pride and man's desire to ascend to the heavens by his own power.
Wednesday, April 22, 2015
Tuesday, April 21, 2015
I'm actually interested in this piece: "Twentieth-Century Reform and the Transition from a “Parallel” to a “Sequential” Liturgical Model: Implications for the Inherited Choral Repertoire and Future Liturgical Compositions" by Jared Ostermann
But this should be good: "Contributions of Pope Benedict XVI to the Continuing Liturgical Reforms" by Edward Schaefer
Then there's "A Charter for the New Liturgical Movement" by Peter Kwasniewski
In two years as pope, he had never been attacked so harshly as he is now by Turkey, for his denunciation of the Armenian genocide. A turning point in the pontificate
I did not know he had taken over editing of HPR from Fr. Baker. Something he wrote for Christmas: Why God Becomes Human
Monday, April 20, 2015
Still a work in progress... though it does assume the work of the medieval scholastics but it has not critically reappropriated it.
The Deacon's Bench Roman Catholic Dn. Greg Kandra experiences his first Crowning, in Jordan. You can also read about...Posted by Our Lady of Fatima Russian Byzantine Catholic Church on Sunday, April 19, 2015
Sunday, April 19, 2015
Atonement as Gift: Re-Imagining the Cross for the Church and the World by Katie M. Heffelfinger and Patrick McGlinchey
Saturday, April 18, 2015
Ratzinger on Love and Redemption
Pope Ratzinger's manifesto: "In this way the transformation of the world can begin to take place"
Cardinal Ratzinger v. Catholic Encyclopedia: Did humanity owe a debt?
CONSCIENCE AND TRUTH by Joseph Cardinal Ratzinger
Reading the Gospels with Benedict XVI
The Master Key: Pope Benedict XVI's Theology of Covenant
The Mystery at the Center of Our Faith | Hans Urs von Balthasar
Anselm's return: more thoughts on the doctrine of the atonement
Friday, April 17, 2015
Thursday, April 16, 2015
And from Archbishop Demetrios:
The first, designated by France, is rejected by the Vatican because he is homosexual. The second, prefect of the congregation for the doctrine of the faith, is opposed by the fans of Pope Francis. Who does not always make himself clear
The Pope, Turks & Armenians: A Lesson for America by Stephen Masty
John Pepino teaches at Our Lady of Guadalupe Semnary; he probably either is a Latin traditionalists or a sympathizer, but he does not use Bouyer to serve an agenda regarding what language should be used for the Roman rite, recognizing that Fr. Bouyer was not a Latin absolutist (nor a vernacular absolutist):
For Bouyer, it goes without saying that the instructional parts of the Mass (the lessons) must be proclaimed in such a way as to be understood of the people. Yet he immediately adds that one should not thereby suppose that the vernacular should be put in just anywhere, or that such an introduction would suffice to make the Mass perfectly comprehensible.In the first place there has to be a standard Latin text that can be used as it is: Luther and his Swedish followers held their services in Latin in university settings (for the benefit of candidates to the ministry in particular), and Cranmer "produced a standard edition of his prayer book in traditional Latin." Furthermore the abandonment of Latin would be a severe loss for priests as it would alienate them from all the sources of Western Christian culture. But even at the parish level, the following must be maintained in Latin according to Bouyer: first, the great Latin Eucharistic Prayer, so that we may follow the very terms used by our ancestors in the faith; secondly, the five stable parts of the ordinary, which everybody can learn by heart and sing (Kyrie, Gloria, Credo, Sanctus-Benedictus, Agnus Dei). Above all one ought not, under pretext of avoiding archaism, impose a straitjacket of linguistic contemporariness. The liturgy our Lord and the Apostles knew was in Aramaic--their vernacular--but also in Hebrew, their sacred language. This phobia of Latin seems to stem from the naive hypothesis that Latin is the only obstacle to a full understanding of the liturgy while in fact, it is ignorance of Sacred Scripture that is the greatest obstacle. For this reason the Council envisages more room for the Bible, and asks preachers to give homilies explaining its meaning.
"Cassandra's Curse: Louis Bouyer, the Liturgical Movement, and the Post-Conciliar Reform of the Mass," Antiphon, vol 18, no. 3 (2014), 288-89.
[Too lazy to look for a respectable format for the endnote.]
Professor Pepino has lectured on Fr. Bouyer in front of an audience that probably included a few Latin traditionalists. How did they receive Fr. Bouyer?
Wednesday, April 15, 2015
Further, God's justice required that Christ should satisfy by the Passion in order that man might be delivered from sin. But Christ cannot let His justice pass; for it is written (2 Timothy 2:13): "If we believe not, He continueth faithful, He cannot deny Himself." But He would deny Himself were He to deny His justice, since He is justice itself. It seems impossible, then, for man to be delivered otherwise than by Christ's Passion.
ST III 46, 2 ad 3:
Even this justice depends on the Divine will, requiring satisfaction for sin from the human race. But if He had willed to free man from sin without any satisfaction, He would not have acted against justice. For a judge, while preserving justice, cannot pardon fault without penalty, if he must visit fault committed against another--for instance, against another man, or against the State, or any Prince in higher authority. But God has no one higher than Himself, for He is the sovereign and common good of the whole universe. Consequently, if He forgive sin, which has the formality of fault in that it is committed against Himself, He wrongs no one: just as anyone else, overlooking a personal trespass, without satisfaction, acts mercifully and not unjustly. And so David exclaimed when he sought mercy: "To Thee only have I sinned" (Psalm 50:6), as if to say: "Thou canst pardon me without injustice."
One can say that Christ's human acts are meritorious and that His life, that in which we participate through the holy mysteries/the sacraments, provides the template for our deification. This much can be harmonized with Christus Victor theories .
Beyond this, the problem arises when Aquinas writes (ST III 48, 2): "He properly satisfies for an offense who offers something which the offended one loves equally, or even more than he detested the offense."
Usually it is understood as a form of quantitative equalizing, the "accounting ledger." It might be possible to make Aquinas here verbally agree with a Christus Victor theory of atonement, Christ satisfies Divine Righteousness for the sin of Adam (and our sins) by doing what Adam failed to do and thus countering his sin and fall, taking upon the condition of fallen man and healing him, etc..
But St. Thomas continues in III 48, 2: "But by suffering out of love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race."
The language still remains that of measuring or "accounting, as given in the language of the third objection, "Further, atonement implies equality with the trespass, since it is an act of justice," which Aquinas does not deny in his response.
Similarly, forcing an interpretation of justice as Divine Righteousness (in its wholly holy sense) could be done for ST III 46, 1 ad 3 but it would notbe a good fit :
That man should be delivered by Christ's Passion was in keeping with both His mercy and His justice. With His justice, because by His Passion Christ made satisfaction for the sin of the human race; and so man was set free by Christ's justice: and with His mercy, for since man of himself could not satisfy for the sin of all human nature, as was said above (Question 1, Article 2), God gave him His Son to satisfy for him, according to Romans 3:24-25: "Being justified freely by His grace, through the redemption that is in Christ Jesus, whom God hath proposed to be a propitiation, through faith in His blood." And this came of more copious mercy than if He had forgiven sins without satisfaction. Hence it is said (Ephesians 2:4): "God, who is rich in mercy, for His exceeding charity wherewith He loved us, even when we were dead in sins, hath quickened us together in Christ."
The article from the new Catholic Encyclopedia may be an attempt at a corrective to "A rigorously juridical concept of satisfaction [that] can suggest an exchange governed by commutative justice. Excessive humanization of the Creator-creature relationship can effect the theological discussion of whether or not Christ's payment of satisfaction in mankind's name was in the strictest sense a work of justice."
It goes a way to try to return to Christus Victor theories of atonement and return to a fuller sense of Divine Righteosness, but it also takes steps back as soon as it advances. For example:
The Prophets and the Psalmist appeal to the justice of god when yearning for deliverance. Goodness, mercy, fidelity, constancy—all these are aspects of the Biblical notion of God's justice. When Saint Thomas speaks of "the severity of God" that was "unwilling to forgive sin without punishment," he rightly couples this immediately with "His goodness" in giving mankind one who could adequately satisfy in behalf of all those who deserved punishment (Summa theologiae 3a, 47.3 ad 1).
[Hampered by too much attachment to Aquinas.]
And: "The word propitiation reminds one that Christ's suffering and death were an expiation for an offense or an appeasement of an offended God."
And yet what follows does not support this as the explanation of propitiation, but rather propitiation as understood in Christus Victor theories : "Though God's loving justice was not punishing His innocent Son, He did so plan the redemptive Passion as to enable Jesus to express His filial love through experiences that came to mankind historically as punishments for sin, namely, suffering and death "
Tuesday, April 14, 2015
Monday, April 13, 2015
While the author claims that such changes will be beneficial to the people (and there are spiritual benefits to the people for a reverent celebration of the Divine Liturgy), the article is mostly centered on the clerics. There is very little about fostering an authentic liturgical spirituality in the Christian faithful in general.
Sunday, April 12, 2015
Got my back issues of Antiphon yesterday afternoon; will enjoy reading more about Fr. Bouyer.
Saturday, April 11, 2015
Friday, April 10, 2015
Thursday, April 09, 2015
website and FB
Wednesday, April 08, 2015
website & FB
Vatican Insider: Müller suggests new task for Congregation for Doctrine of Faith
In an interview with French Catholic newspaper La Croix, the German cardinal stated: “The arrival of a theologian like Benedict XVI in the Chair of St. Peter was no doubt an exception. But John XXIII was not a professional theologian. Pope Francis is also more pastoral and our mission at the Congregation for the Doctrine of the Faith is to provide the theological structure of a pontificate.” So according to Müller’s statement, the former Holy Office must “theologically structure” Pope Francis’ pontificate. And this is probably the reason why the Prefect gives public statements on such a frequent basis, like never before.
Pope Francis’ letter to Bishop Javier Echevarría, Prelate of Opus Dei, for the beatification of Alvaro del Portillo. Dated June 26, 2014.
Highlights of his beatification.
Blessed Alvaro del Portillo
website for his beatification
As for the Latin formulas, they are even worse: as if an abstract Godhead only took on a genuinely personal appearance in God-made-man. And it is best to pass over those deformations so justly stigmatized by Thomas Mozley, and which seem to suggest that the Trinity adored in practice by Western Catholics is not that of the heavenly Father, the Son and the Spirit, but that of the Mother, Child and Foster-father!
The Invisible Father (Petersham, MA: St. Bede's Publications, 1976), 240.
Tuesday, April 07, 2015
Divine filiation. “Divine filiation is the foundation of the spirit of Opus Dei,” said its founder, St. Josemaría Escrivá. The Christian is a child of God by virtue of baptism. Thus the formation provided by the Prelature seeks to foster among the Christian faithful a deep awareness of their being children of God, and helps them act accordingly. It fosters confidence in divine providence, simplicity in their dialogue with God, a deep awareness of the dignity of each human being and of the need for fraternity among all people, a truly Christian love for the world and for all human realities created by God, and a sense of calm and optimism.
Sounds like the watered-down version of St. Thérèse of Lisieux, rather than a robust understanding of deification.