Tuesday, July 30, 2019


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.

Klaus Hemmerle, Theses Towards a Trinitarian Ontology

New Trinitarian Theologies

Thomas Joseph White #17: What is perichoresis? (I, 42, 5)

Alasdair MacIntyre: Absences from Aquinas, Silences in Ireland

Monday, July 29, 2019

An Encouragement from Rome

But one that is unnecessary and should be undesired.

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.

A Review of The Hebrew Bible: A Translation with Commentary by Robert Alter

First Things: Word for Word by Paul V. Mankowski

Tuesday, July 23, 2019

Christos Anesti

Christ the Pantocrator

What Notion of Sacrifice?

Compare with:
The Usefulness of Leviticus: Sacrifice for Catholics by Peter Kwasniewski

Debt (and Satisfaction)

Iconography of Byzantine Lead Seals

WCC Article on Its New Chaplain

Questions on Authority in Liturgy

From "Reflections on authority in liturgy today" by Dom Alcuin Reid:

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?

Saturday, July 20, 2019

Halki Seminary

Appealing to Vatican II on Participation?

Anyway, on to this part:

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.

Orthodox Inculturation

Wednesday, July 17, 2019


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)

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)

The Angelicum

Tuesday, July 16, 2019

Cardinal Mueller on the Amazon Synod Working Document

CNA/CWR: Full text of Cardinal Mueller’s analysis on the working document of the Amazon synod
Cardinal Gerhard Mueller, who was prefect of the Congregation for the Doctrine of the Faith from 2012 and 2017, presented an analysis with a series of [...]

The Angelicum Library

More on the Reform of the Roman Curia

Sandro Magister: Documents. The Two Key Chapters of the Draft On Curia Reform

The Catholic, Apostolic Church

A Voice from the Isles

Monday, July 15, 2019

Prelatial Dress of the Franciscans

Ordo Romanus Primus

St Nicholas Orthodox Church, Portland, Oregon


Sacramental Realism?

Taken too far? Too many distinctions?

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)

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
Latin, Language of the Latin Churches

Such corrections are still necessary until Latins get away from their narrow pov.

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?

Wednesday, July 10, 2019

Monday, July 08, 2019

Cardinal Gerhard Muller: ‘True Reform of the Church Is About Her Renewal in Christ’

NCReg (via Fr. Z)

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.

The Wrath of God

Aquinas Lecture by Fr. Steven Brock

From 2017 - on the Fifth Way


Friday, July 05, 2019

The Age of Paradise

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.

Rome Reports

Unpublished Material from the Washington Post Interview

LSN: New Viganò testimony: Vatican covered up allegations of sexual abuse of Pope’s altar boys

Waiting for the Results...

Fr. Patrick Henry Reardon on the Book of Numbers

Litany of the Sacred Heart of Jesus


A Virtual Reconstruction of Hagia Sophia

Wednesday, July 03, 2019

Liturgy Survival Guide

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

A New Book on Fr. Bouyer's Theology by Keith Lemna


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.”

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.

Reflection by Msgr. Michael Fuchs on the Pope's Letter to the Latin Churches in Germany

CNA: ‘The situation is dramatic’: On the papal letter to Catholics in Germany

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.

Painting an Icon of Someone Not Yet Canonized by the Church?

Revision of the Modern Dominican Calendar

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?

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

Canonization of John Henry Newman

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 [...]

On the Feast of the Sacred Heart

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.)