Wednesday, July 31, 2019
Tuesday, July 30, 2019
Necessity?
What is meant by "sinless flesh" here? Is it the same as corruptible? And is it to be identified only with the consequences of Adam's sin on the body, or is there more to it than that (e.g. effects on the soul)?
CWR: The Immaculate Conception Revisited by Dr. Leroy Huizenga
The necessity of the Immaculate Conception does not demand an infinite regress of sinless ancestors, nor does the dogma’s necessity involve ecclesiastical voluntarism. Rather, it’s a necessary part of the Catholic conception of the economy of salvation.
CWR: The Immaculate Conception Revisited by Dr. Leroy Huizenga
The necessity of the Immaculate Conception does not demand an infinite regress of sinless ancestors, nor does the dogma’s necessity involve ecclesiastical voluntarism. Rather, it’s a necessary part of the Catholic conception of the economy of salvation.
Monday, July 29, 2019
Honest Historiography as a Path to Reconciliation
CWR: Newman and the problems of Catholic intellectual history by Adam DeVille
With every passing year, I am more and more convinced that too many problems within the Church today, and between Christians, are both historiographical in nature.
With every passing year, I am more and more convinced that too many problems within the Church today, and between Christians, are both historiographical in nature.
A Review of The Hebrew Bible: A Translation with Commentary by Robert Alter
First Things: Word for Word by Paul V. Mankowski
Sunday, July 28, 2019
Saturday, July 27, 2019
Friday, July 26, 2019
Thursday, July 25, 2019
Wednesday, July 24, 2019
Tuesday, July 23, 2019
Questions on Authority in Liturgy
From "Reflections on authority in liturgy today" by Dom Alcuin Reid:
1. What if a tradition is not being prayed, as was the case for those faithful who did not understand Latin? Monastics and clerics might understand it, but should the normative value of the liturgy rest solely on their participation? How can the sensus fidei/fidelium be exercised properly if the lay people do not understand it? How can there be legitimate development of the liturgy in such an ecclesial environment?
2. What is the source of legitimate development and how is it recognized? (Who has the authority to create or authorize new texts, but the bishops?) Is episcopal approval sufficient, or do the new texts need to be properly received by the Christian faithful as well?
For monastic communities in which all members understand Latin the reception of new liturgical texts composed by members within those communities may not be problematic. Is it enough that they are then adopted by secular priests or bishops for them to be legitimated?
3. Theologia prima - in light of (1) and (2) do we need to re-evaluate the usefulness of the axiom "Lex orandi, lex credendi" or whether it is correct or how it should be understood? How can one pray without not first believing? How can the liturgical texts be put on the same level as Sacred Scripture or oral Tradition? This might be true of the primitive Christian liturgical texts, but is it also true of those texts that replaced them or were added to them?
I am aware that Latin traditionalists are critical even of Mediator Dei but at the moment I cannot see how their concerns are justified because of the above.
4. For me there is also the recurring question of what "sacrifice" means, and how this word has been employed within texts of the Roman rite. Has it been used properly?
Earlier I asserted that there was a disturbing issue in respect of Pope Pius XII’s exegesis of the premise lex orandi, lex credendi in Mediator Dei whereby he asserts that it is the rule of belief which determines the rule of prayer, and not the other way around. When this was published in 1947 the dangers inherent in this reversal may not have been all that apparent. Sadly, they have become all to clear in the ensuing decades.
For if the Sacred Liturgy (its rites, prayers, chants, and associated arts, etc.) are a “a constitutive element of the holy and living Tradition,” this organism, as handed on in tradition, is itself an essential source for experiencing the Faith and for knowing and reflecting upon what we believe: the Sacred Liturgy is itself theologia prima.5 However, if what we believe determines the rule of prayer, the liturgy can (or ought to) be refashioned according to changes in theology so as to reflect the latter. It is no longer a primary source of theology, but its mirror.
Again, this may not have seemed so dangerous a thing to say in 1947, but by 1967 when what Catholics believed seemed at best to be in flux and at worst in utter turmoil, its potential to underpin a concomitant liturgical revolution was clear. Indeed by 1977 this principle’s potential had been exploited at the official level with a new set of liturgical books reflecting a new theology. At a local level, with very little exercise of liturgical discipline by competent authority, there were extremes: Catholic liturgy was widely regarded as a subjective matter for the local community to “plan,” using even the modern liturgical books with all their options as mere resources rather than receiving them as containing the liturgy given by the Church to be celebrated faithfully. What was believed determined how we prayed: the divergent paucity of the former informed the radical diversity of the latter. There were notable exceptions, of course, but this problem was widespread in both parishes, seminaries and religious communities and, as we know, it manifested itself no more clearly than in the realm of liturgical music.
1. What if a tradition is not being prayed, as was the case for those faithful who did not understand Latin? Monastics and clerics might understand it, but should the normative value of the liturgy rest solely on their participation? How can the sensus fidei/fidelium be exercised properly if the lay people do not understand it? How can there be legitimate development of the liturgy in such an ecclesial environment?
2. What is the source of legitimate development and how is it recognized? (Who has the authority to create or authorize new texts, but the bishops?) Is episcopal approval sufficient, or do the new texts need to be properly received by the Christian faithful as well?
For monastic communities in which all members understand Latin the reception of new liturgical texts composed by members within those communities may not be problematic. Is it enough that they are then adopted by secular priests or bishops for them to be legitimated?
3. Theologia prima - in light of (1) and (2) do we need to re-evaluate the usefulness of the axiom "Lex orandi, lex credendi" or whether it is correct or how it should be understood? How can one pray without not first believing? How can the liturgical texts be put on the same level as Sacred Scripture or oral Tradition? This might be true of the primitive Christian liturgical texts, but is it also true of those texts that replaced them or were added to them?
I am aware that Latin traditionalists are critical even of Mediator Dei but at the moment I cannot see how their concerns are justified because of the above.
4. For me there is also the recurring question of what "sacrifice" means, and how this word has been employed within texts of the Roman rite. Has it been used properly?
Monday, July 22, 2019
Sunday, July 21, 2019
Fr. Thomas Rausch on IOTA
America: Will a new gathering of Orthodox scholars and leaders push ecumenism forward? by Thomas P. Rausch, SJ
EO/OO Dialogue
From 2016: A new book on the dialogue with the Oriental Orthodox Churches
From 2000: Beyond Dialogue: The Quest for Eastern and Oriental Orthodox Unity Today by Rev John H Erickson, Dean
From May 2019: Commission for Dialogue between Russian Orthodox Church and Coptic Church holds its 3rd session
Resources:
Orthodox Unity (Orthodox Joint Commission)
Various Documents Concerning Eastern Orthodox and Oriental Orthodox Joint Commission and Unity
From 2000: Beyond Dialogue: The Quest for Eastern and Oriental Orthodox Unity Today by Rev John H Erickson, Dean
From May 2019: Commission for Dialogue between Russian Orthodox Church and Coptic Church holds its 3rd session
Resources:
Orthodox Unity (Orthodox Joint Commission)
Various Documents Concerning Eastern Orthodox and Oriental Orthodox Joint Commission and Unity
Saturday, July 20, 2019
Appealing to Vatican II on Participation?
Anyway, on to this part:
Who approaches whom? Just a note I wanted to make for continuing research on the notion of sacrifice.
His Beatitude Sviatoslav advised how to revive the Liturgy
Father and Head of the Ukrainian Greek Catholic Church, His Beatitude Sviatoslav at a meeting with the youth during the national pilgrimage to Zarvanytsia shared his advice on how to enliven the Liturgy.
His Beatitude Sviatoslav gave two pieces of advice, which he received as a seminarian from his spiritual father Lubomyr Husar. "These tips have personally helped me a lot. The first thing he said - go to the Divine Services as a meeting. Not as a performance, but as a meeting ... We go to the Liturgy, not only to learn something there, to get some information, but to meet God. Moreover, to meet God Who wants to serve me. For Divine Liturgy is a moment when He descends from Heaven to serve me. Therefore, we call it the Service of God," convinces His Beatitude Sviatoslav.
And the second piece of advice: "Go to a meeting with God with this mood: 'God wants to say something to me, and I have to hear.' Believe me, if you go to the Service of God as to something new and different each time, God will speak to you. For the Lord God speaks. There are no two identical Divine Liturgies," says the spiritual leader of Ukrainians.
"And when you go out of worship, ask yourself: 'What did God say to me today?' You will see that you will come out of such a meeting with a full heart and a special word that God says to you," says His Beatitude Sviatoslav.
Who approaches whom? Just a note I wanted to make for continuing research on the notion of sacrifice.
His Beatitude Sviatoslav advised how to revive the Liturgy
Father and Head of the Ukrainian Greek Catholic Church, His Beatitude Sviatoslav at a meeting with the youth during the national pilgrimage to Zarvanytsia shared his advice on how to enliven the Liturgy.
Friday, July 19, 2019
Not Unexpected
As he is so "traditional" --
LSN: Bishop Schneider: Pope Francis has ‘strict duty’ to reaffirm priestly celibacy at Amazon Synod
LSN: Bishop Schneider: Pope Francis has ‘strict duty’ to reaffirm priestly celibacy at Amazon Synod
Thursday, July 18, 2019
Wednesday, July 17, 2019
Moscow
One may sigh with some relief that there is some ecclesial sanity in Moscow.
Interfax: Metropolitan Hilarion doesn't consider Moscow "the third Rome" (via Byz, TX)
Interfax: Metropolitan Hilarion doesn't consider Moscow "the third Rome" (via Byz, TX)
Sensus Fidei
Is it really helpful to the patriarchate of Rome to have an "International Theological Commission" composed only of Latin theologians?
Anyway, I came across the document by the ITC which I will read more carefully: SENSUS FIDEI IN THE LIFE OF THE CHURCH* (2014)
Anyway, I came across the document by the ITC which I will read more carefully: SENSUS FIDEI IN THE LIFE OF THE CHURCH* (2014)
Tuesday, July 16, 2019
Cardinal Mueller on the Amazon Synod Working Document
Monday, July 15, 2019
Dom Alcuin Reid on Liturgical Tradition
CWR: Reflections on authority in liturgy today by Dom Alcuin Reid
Obedience of faith and religious respect for the mystery of the Sacred Liturgy calls us to integrity in all our approaches to the Sacred Liturgy, be we pope, priest, layperson or anywhere in between.
(Colloquium of the Church Music Association of America)
Obedience of faith and religious respect for the mystery of the Sacred Liturgy calls us to integrity in all our approaches to the Sacred Liturgy, be we pope, priest, layperson or anywhere in between.
(Colloquium of the Church Music Association of America)
Sunday, July 14, 2019
In Praise of the Tridentine Mass and of Latin, Language of the Church
Fr. Z: BOOK: In Praise of the Tridentine Mass and of Latin, Language of the Church
Latin, Language of the Patriarchate of Rome
or
Latin, Language of the Latin Churches
Such corrections are still necessary until Latins get away from their narrow pov.
Latin, Language of the Patriarchate of Rome
or
Latin, Language of the Latin Churches
Such corrections are still necessary until Latins get away from their narrow pov.
Saturday, July 13, 2019
Friday, July 12, 2019
Thursday, July 11, 2019
Is Elevating the Ukrainian Catholic Major Archeparchy of Kiev–Galicia to a Patriarchate Prudent?
Sandro Magister: Backstage. Francis’s Missing “Gift” To the Ukrainians
And is it Rome's problem, if the bishop of Rome does not have universal jurisdiction, and the recognition of primacy (and the giving of the title of patriarch) is dependent upon the synod of bishops?
Is the title of patriarch linked to those sees that have a connection to St. Peter? Or is the importance of those three sees a contingent one, and any primate of a "national" group or synod of bishops should be recognized as the patriarch?
And is it Rome's problem, if the bishop of Rome does not have universal jurisdiction, and the recognition of primacy (and the giving of the title of patriarch) is dependent upon the synod of bishops?
Is the title of patriarch linked to those sees that have a connection to St. Peter? Or is the importance of those three sees a contingent one, and any primate of a "national" group or synod of bishops should be recognized as the patriarch?
Wednesday, July 10, 2019
Tuesday, July 09, 2019
Monday, July 08, 2019
A Review of What is Christianity
C&L: What do you want? What are you looking for? by Renzo Canetta
We publish a review of the late Msgr. Lorenzo Albacete's posthumous "What is Christianity?" recently published by Human Adventure Books.
We publish a review of the late Msgr. Lorenzo Albacete's posthumous "What is Christianity?" recently published by Human Adventure Books.
Sunday, July 07, 2019
Saturday, July 06, 2019
Friday, July 05, 2019
Chiltion Williamson on Joseph de Maistre
CWR Dispatch: Joseph de Maistre, revolution, and tradition by Chilton Williamson, Jr.
Thomas Garrett Isham’s defense of the French author and literary critic highlights Maistre’s importance and rebuffs caricatures, but also opens the door to serious questions and reservations.
Thomas Garrett Isham’s defense of the French author and literary critic highlights Maistre’s importance and rebuffs caricatures, but also opens the door to serious questions and reservations.
Thursday, July 04, 2019
Wednesday, July 03, 2019
A Snapshot of the Current State of Things
for Latin traditionalists?
1P5: Enthronement of the Sacred Heart: The Spiritual Anchor of the Domestic Church by Matthew Karmel
In a homily delivered at Chartres on Pentecost Monday in 2015, His Excellency Bishop Athanasius Schneider offered to the pilgrims gathered there both an analysis of the most pressing challenge facing the Church today as well a strategy for meeting …
Also: Should Traditional Catholics ‘Move Past’ the Liturgy Debates? by Peter Kwasniewski
1P5: Enthronement of the Sacred Heart: The Spiritual Anchor of the Domestic Church by Matthew Karmel
In a homily delivered at Chartres on Pentecost Monday in 2015, His Excellency Bishop Athanasius Schneider offered to the pilgrims gathered there both an analysis of the most pressing challenge facing the Church today as well a strategy for meeting …
Also: Should Traditional Catholics ‘Move Past’ the Liturgy Debates? by Peter Kwasniewski
Franciscan Curial Reform
CWR Dispatch: Analysis: New Vatican constitution to centralize power in state secretariat
“The [new constitution’s] preamble says a lot about collegiality and subsidiarity,” one long-serving curial official told CNA, “but this is just the total centralization of power in the office of the Secretary of State.”
Ending the authority of the Roman Curia by recentralizing it in the Pope? How likely is it for Pope Francis to divest himself or repudiate that authority, with respect to the patriarchate? (There should be no authority whatsoever for the Roman Curia with respect to the Church Universal.)
NCReg: Analysis: New Vatican Constitution to Centralize Power in State Secretariat by Ed Condon/CNA
The most dramatic reform proposed in the current draft of Praedicate Evangelium is the effective ending of any curial department’s ability to exercise papal governing authority on a stably delegated basis.
“The [new constitution’s] preamble says a lot about collegiality and subsidiarity,” one long-serving curial official told CNA, “but this is just the total centralization of power in the office of the Secretary of State.”
The most dramatic reform proposed in the current draft of Praedicate Evangelium is the effective ending of any curial department’s ability to exercise papal governing authority on a stably delegated basis.
The draft text lays down that a curial department “cannot issue laws or general decrees having the force of law, nor can it deviate from the prescriptions of the universal law” except on a case-by-case basis “approved specifically by the Supreme Pontiff.” It further provides that any “important, rare, and extraordinary affairs” cannot be treated by the prefect of the dicastery unless and until he has cleared the matter with the pope and received his approval.
Legally, this means that the pope must personally approve every authoritative decision to emerge from a curial department – an historic recentralization of Roman power into the person of the pope.
Ending the authority of the Roman Curia by recentralizing it in the Pope? How likely is it for Pope Francis to divest himself or repudiate that authority, with respect to the patriarchate? (There should be no authority whatsoever for the Roman Curia with respect to the Church Universal.)
NCReg: Analysis: New Vatican Constitution to Centralize Power in State Secretariat by Ed Condon/CNA
The most dramatic reform proposed in the current draft of Praedicate Evangelium is the effective ending of any curial department’s ability to exercise papal governing authority on a stably delegated basis.
Introducing "St. Thomas for Today"
CWR: Why St. Thomas? by Joseph G. Trabbic
Introducing a new CWR column, titled “St. Thomas for Today”, which will offer a Thomistic perspective on topics of current interest, review works by Thomists, interview contemporary Thomists, and offer portraits of great Thomists of the past.
Introducing a new CWR column, titled “St. Thomas for Today”, which will offer a Thomistic perspective on topics of current interest, review works by Thomists, interview contemporary Thomists, and offer portraits of great Thomists of the past.
Tuesday, July 02, 2019
Monday, July 01, 2019
"Doctor Ecclesiae"...
I suppose this honorific won't be retired any time soon, as it is a conceit of the patriarch of Rome.
Is there any example of "development of doctrine" that isn't a form of theological reasoning? Certainly this is the case with the development of moral teaching. If we set aside the 7 ecumenical councils, what will we find if we look for the premises yielding some of the doctrines put forth by various Latin synods (reckoned to be ecumenical by some Latins) of the second millennium?
Is there any example of "development of doctrine" that isn't a form of theological reasoning? Certainly this is the case with the development of moral teaching. If we set aside the 7 ecumenical councils, what will we find if we look for the premises yielding some of the doctrines put forth by various Latin synods (reckoned to be ecumenical by some Latins) of the second millennium?
What role for deacons in the Latin churches?
Forget married priests - what changes would there have to be to make full-time deacons possible?
A Generous Gesture
Considering the size of the community of Constantinople today.
Ecumenical Patriarchate: Pope Francis of Rome gave relics of Saint Peter to the Church of Constantinople
Ecumenical Patriarchate: Pope Francis of Rome gave relics of Saint Peter to the Church of Constantinople
Rules for Christian Intellectuals, Part 3
CWR: Rules for Christian Intellectuals, Part III by Dr. Kelly Scott Franklin
The world is falling apart. Gunmen kill civilians in office buildings and schools; babies die in wars and in abortion clinics. People suffer poverty, sexual violence, hunger. Our planet is rife with racism and tyranny [...]
The world is falling apart. Gunmen kill civilians in office buildings and schools; babies die in wars and in abortion clinics. People suffer poverty, sexual violence, hunger. Our planet is rife with racism and tyranny [...]
Why One Must Be Careful with Figurative Language
The Church as the Bride of Christ, and individual Christians as "brides" of Christ -- but if the latter is an appropriate application of the first statement, taken literally, that would mean that the Theotokos is both the Mother of our Lord Jesus Christ and His bride. (One of many.) Do you see a problem with that?
(Then there is the Latin title of Mary, Spouse of the Holy Spirit... this will have to be addressed in a separate post.)
(Then there is the Latin title of Mary, Spouse of the Holy Spirit... this will have to be addressed in a separate post.)
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