Saturday, October 05, 2019

The New Cardinals

They actually believe this is proper representation for the patriarchate, when they should be rethinking the patriarchate. Institutional inertia.

Who wrote this address?


More on Newman

Friday, October 04, 2019

Two from Magister

Even a Cardinal Close To Bergoglio Is Condemning the Dangers of the Synods of the Amazon and Germany
From the Amazon To Germany and Its “Anti-Roman Complex.” The Lesson of Cardinal Brandmüller

Fallacy by Association

Active participation is bad because it was an ideal promoted by Bugnini and others after Vatican 2!

It doesn't matter what different Latin proponents of the 20th century liturgical movement may have thought. (Not all thought that everything had to be in the "vernacular" and even a few did not even consider translating the liturgy into another language.)

Are there any instances of good active participation involving a version of the vernacular, hieratic or not? One does not expect comparative liturgy from a Latin traditionalist.

1P5: ‘Virtually Impossible with an All-Latin Liturgy’: A Brief History of Active Participation by Sharon Kabel

Some Reading on Newman

Thursday, October 03, 2019

The Pretensions of Constantinople

Mozarabic Breviary

What Justification for This?

Ecumenism? Fraternity? While some Lutherans may be close to apostolic Christianity, is this true of the state church of Sweden? And how can one be face to face with a female fake bishop without some sort of correction? I never understood that part of being "diplomatic."

Pre-Order the CD

Monday, September 30, 2019

A New Neocat Seminary in Macao

Sandro Magister: Neocatechumenals Heading Into the Sunset, With a Push From the Pope

Il Collegio Redemptoris Mater per l’Asia – l’Osservatore Romano – Agenzia Fides

Sarah, Burke, Savino

Sandro Magister: Amazon. Three More Cardinals Rebuff the Base Document of the Synod

Theology in the Life of the Church

Fordham: Theological Education in Focus at Orthodoxy in America Lecture


The Eucharist and the Real Presence

Is the same old catechesis coupled with more second millennium Latin (paraliturgical) Eucharistic devotions the answer?

Latin traditionalists might say yes, it is a partial solution. (A return to the EF would be an additional part.) I suppose the Latin bishops in the U.S. have a few years to try before they are overwhelmed by other developments.

Freskenzyklus mit Szenen aus dem Leben des Hl. Martin von Tours, Kapelle in Unterkirche San Francesco in Assisi, Szene: Die wundersame Messe des Hl. Martin

Master of the Rio Frio. Altarpiece of St. Martin (Spanish; c. 1500). Musée de Cluny, Paris.

Oxford. Bodleian Library. Psalter.

I think it is the typical representation of the Mass, choosing the elevation of the Host during the Consecration as the key or representative moment, and this is undoubtedly linked to the Latin notion of sacrifice as it is applied to the redemptive work of Christ, focused primarily (though probably not exclusively) on Christ's death on the cross. Even if the elevation was originally modified to a greater height for the purpose of affirming the Real Presence and showing the Gifts to the people so that they may adore Christ, in response to heresies denying the Real Presence of Christ in the Gifts, I think in the "traditional" popular Latin understanding of the Mass offering/"sacrifice" has impacted how the elevation is understood. We can see this mentality present in the association of the elevation (both before and after the reform of Eudes de Sully?) with the elevation of Christ in the cross in allegorical explanations of the Mass. Or in the theological explanation (one seemingly warranted by the liturgical texts themselves) that the Church offers Christ to the Father.

See the "Mass of St. Gregory":

End of 15th century


Diego Huanitzin

The new offertory prayer in the Pauline/Bugninian reform was probably invented and not recovered from the Roman liturgical tradition, but it does seem to be more in accord with the Eucharist being a development and perfection of Jewish Thanksgiving/korban. Who was responsible for its creation? I am not sure if Bouyer addressed that part of the reform specifically.

If sacrifice were understood instead as Thanksgiving for the gifts we receive from the Father (and ultimately the Thanksgiving of the Son to the Father), what would be the best pictorial representation of the Eucharist? The presbyteros at the altar united with the Christian people in prayer (and all facing East)? (How would this be distinguished from some other prayer service, except by inclusion of the Holy Vessels and Holy Gifts in the picture?) The reception of the Holy Gifts by the people?

See for example, this image from the 15th-century Calderini Pontifical:

The elevation could be understood as an affirmation of the Real Presence in this particular Holy Mystery (Sacrament), and one necessary component of the Son's Thanksgiving, the Son Himself, who desires that we share in His life by receiving Him in the Holy Gifts, which have been given to us by the Father. This is the core of the (Christian) Mystery, the Gospel, but I think a new catechetical explanation of the Eucharist would be required for Latins to modify their understanding.

I am curious as to how old the offertory prayer is in the DL of St. John Chrysostom, and if there are analogues in the other rites and how far back they date.

Can someone really render thanks to God if he does not respect or have holy fear of God? How many have received a counterfeit Gospel and heresy instead of the authentic Saving Message Who is Christ?

Sunday, September 29, 2019

Futile Moves to Save Dying Churches

“Recent Challenges of the Ordained Ministry in the Church”

Prof. Dr. Christoph Ohly told the symposium that it was a “gift” for priests to be able to conform their lives to Christ in such a way.

“The gift of the priest’s conformation to Christ consequently becomes his mission, in his style of life, his personal attitudes, his life of prayer as well as in the duties assigned to him.”

In her comments to the symposium, Dr. Marianne Schlosser also noted that the priesthood is not a functional role but a vocation of “personal identification with Christ, the Good Shepherd.”

A celibate life seems to follow as part of this vocation, she added, because it was “Christ’s own way of life, who gave his life for humanity, even unto death.”

“Celibacy is a telling witness of the faithful person’s hope for eternal life. By renouncing marriage and the founding of a family, celibacy wants to foster a generous love for the entire (family of Christ) as well as a personal bond with the Lord,” she added.

But all Christians are personally identified with Christ; why shouldn't they be called to celibacy as well?