Saturday, June 18, 2016

Chiesa: Not One Pope But Two, One “Active” and One “Contemplative”

It is the unprecedented innovation that Ratzinger seems to want to put into practice. It has been announced by his secretary, Georg Gänswein. Redoubling the already abundant ambiguities of the pontificate of Francis

Related: Spaemann: “Even in the Church there is a limit to what is bearable”

Holy Transfiguration Skete

Friday, June 17, 2016

Sin as Self-Sabotage

Lumen Christi Institute: Sin as Self-Sabotage: Saint Augustine on Ravishing One's Own Ruin

The lecture topic is also his new book, to be published by Bloombury.

Thursday, June 16, 2016

Q&A Webinar on the Holy and Great Council


Adam DeVille on the Holy and Great Council

CWR Blog: Eastern Orthodox rivalries and the healing of memories
In watching the plight of the Great and Holy Council of the Orthodox, there is no ground for Catholic smugness or triumphalism here; no room for any “apologetics” that asserts “This is what they get for not having a pope.”
June 16, 2016 10:12 EST
Dr. Adam A. J. DeVille

Pope Francis on the Lord's Prayer

Liturgy in the Twenty-First Centur

NLM: “Liturgy in the Twenty-First Century” - A New Book Edited by Dom Alcuin Reid
Gregory DiPippo


Pravoslavie: On Not Escaping the World, But Being Holy in It
Fr. Philip LeMasters
Even if we know the words of the Nicene Creed by heart, we may still be tempted to turn Christ into a Savior who fits with our preconceived notions about what we would like from a religion. After all, it is much easier to follow a Lord Who serves our own pursuit of pleasure, power, and pride than it is to embrace One Who calls us to holiness in every dimension of our existence.

The Crown of Creation

You are the Crown of Creation: The Creation of Adam
Jesse Dominick
This fifth Bible Study on the book of Genesis covers the creation of Adam on the sixth day of Creation. In it we discuss several topics surrounding the creation of man, including what it means to be in the image of God, what it means that God "formed" man of the dust, the integral unity of man's body and soul, man's unique position as the summit of creation, and

Wednesday, June 15, 2016

Discussion of the Holy and Great Council

at Pravoslavie

Athonite Monks on the Pan-Orthodox Council
Athanasios Zoitakis
The Athonites await the Pan-Orthodox Council with careful attention. On Athos they pray and hope that its participants will remain within the bounds of Orthodox Tradition, previously outlined by the Ecumenical Councils and Church Tradition.

On the situation caused by the refusal of several Local Orthodox Churches to participate in the Holy and Great Council of the Orthodox Church
"In the event that this proposal is not accepted by the Most Holy Church of Constantinople and the Council on Crete is still convened despite the absence of the consent of several Local Orthodox Churches, the participation of the delegation of the Russian Orthodox Church in it, with profound regret, is considered impossible."

The Essential Problems with the Holy and Great Council
Met. Hierotheos Vlachos
Eventually, all of the dreams of the "Fathers" of this idea resulted in it becoming, not an Ecumenical Council, but a Holy and Great Council which is still unable to find its identity, tackling just six issues that are vague, untimely, without a clear cut goal, and some of which are detached from the tradition of the Fathers.

Setting Aside a Holy Place in the Home

Eastern Christian Books: The School of Antioch

Eastern Christian Books: The School of Antioch
NLM: Another Call for Artists - Please Learn to Draw! by David Clayton

"I have heard people say that they signed up for icon painting classes, for example, because they think that they don’t need to be very good at drawing."

I definitely want to work on my sketching and drawing skills. First I need a guaranteed win of the lottery...

Catholic Representatives to the Holy and Great Council

Posting This for the Second Item

Rorate Caeli: Jubilee of Mercy News:
1. Is the Jubilee of Mercy attracting far fewer pilgrims to Rome than expected?
2. Experimentation returns to the Papal Liturgy; Gospel accompanied by "dramatization" in Jubilee Mass for the Sick at St. Peter's

Hand Gestures Depicted in Icons

65th Anniversary

Limited Free Access to Revue Thomiste

Thomistica: Free access to first 39 years of the Revue thomiste

Tuesday, June 14, 2016

And the Results Are?

CDF Letter on Gifts to the Church

Byz, TX: EP doubles down on "binding" nature of Crete if you go or not


Is the use of geometric patterns and the like to decorate mosques reconcilable with the Islamic conception of God? If it does not reflect something of God's nature knowable to us, then on what basis can human beings dare to decorate something that is dedicated ostensibly to God, or to His worship?

An Accurate Title?

Is some sort of qualifying needed?

Chiesa: The Pope Is Not Infallible. Here Are Eight Proofs
Mistakes, gaffes, memory lapses, urban legends. A list of errors in the discourses of Francis. The most disastrous in Paraguay

Sunday, June 12, 2016

Pick and Choose

Not your usual post about "cafeteria Catholicism."

Is it possible for a Latin to identify exclusively with certain parts of his ecclesial tradition and not with others. For example, stained-glassed windows may have a place as a form of sacred art but Gothic architecture, while grandiose and conveying the scene of God's transcendent glory, may nonetheless be lacking in other ways, especially with respect to being a fitting place for the celebration of the Eucharist if the building is too big. In that case the problem may be more of scale than of architecture. But Gothic even on a small scale, even wooden neo-gothic temples, may still be less than ideal, especially if coupled with sculpture or carvings done in the Gothic style.

Perhaps I could be convinced otherwise.

But back to my original query: if I were my Latin, what is my ecclesial heritage? Is it an all or nothing affair? Do I need to acknowledge all styles of sacred architecture as being part of my heritage, or can I pick and choose? What if I identify more with classical, mediterranean Christianity of the early Church and the Church Fathers and less with medieval Latin Christianity (or Baroque and beyond)?

Because of the papacy, Latin Catholics are used to seeing Western Christendom as having a single ecclesial culture or tradition. Let's identify two components to this (there are others, such as liturgical customs and rites, other practices, saints that receive special honor):
1. artistic expressions of that tradition (architecture, painting, sculpture, music)
2. theological expressions of the tradition

I wouldn't consider the Latin Fathers peculiar to a specific ecclesial tradition; all of the Fathers of the Church constitute a common patrimony for the Church Universal, even if certain Fathers are emphasized by some traditions more than others. (Though some Latin Fathers may be favored over others in a theological tradition or school.)

It seems to me that it is legitimate for a Latin Christian to identify with certain styles of artistic expression more than others, specially if we take into consideration the national origins of those styles. Latin theological traditions may seem to be more "international" in character since historically they were expressed in Latin. But it was legitimate even back then for Latins to favor one theological tradition over another. No one could truly claim that a medieval Latin monk was less "Latin" (much less Catholic) than a mendicant for preferring monastic theology to scholastic theology. Rather than a Latin monoculture, should we instead think of there being a legitimate diversity within Latin (or Western) [Catholic] Christianity? If there can be not only a legitimate pluralism in theological expressions and schools but a legitimate preference, why not with respect to artistic expressions?

One need not pretend that other artistic styles or traditions do not exist, but I think one can properly maintain that they don't have as central a place in one's received ecclesial tradition or identity than those that are preferred. But is it possible for a Latin Christian to have an ecclesial tradition or identity alone, or whether a Latin ecclesial tradition is specific to a community or local Church, and not to individuals. If the latter is true, then only a community or local Church could have an ecclesial tradition, while an individual believer can have only a preference. Moreover, since the Latin Churches have become more centralized around Rome and the number of liturgical rites in use has been reduced to one, the Roman (for the most part), can any local Church really claim that it continues to bear an ecclesial tradition, one that is historically proper to it?