Thursday, April 30, 2020

Eastern Christian Books: Searching for Sacred Images

Eastern Christian Books: Searching for Sacred Images

Gracewing: In Search of the Sacred Image by Aidan Nichols, O.P.

Eastern Christian Books: OCA's 50th Anniversary of Autocephaly

Eastern Christian Books: OCA's 50th Anniversary of Autocephaly

SVS Press: The Time Has Come edited by Ionut-Alexandru Tudorie

Related: SVS Press publishes volume commemorating OCA autocephaly

Eastern Christian Books: Old Believers in the Tsarist Empire

Eastern Christian Books: Old Believers in the Tsarist Empire

Bloomsbury: The Old Believers in Imperial Russia: Oppression, Opportunism and Religious Identity in Tsarist Moscow by Peter T. De Simone - hardback and paperback

An Article About the Benedictines of Norcia

CNA/CWR: Monks of Norcia praying with ‘greater intensity’ during coronavirus

That Will Be an Unpopular Post

among Latin traditionalists.

One of the points made by James Chastek in his post on Latin liturgical reform:

4.) The main problem of the TLM is that through historical accidents it lost a large part of its ability to symbolize the pascal sacrifice, which is essentially a sacrificial community meal presenting the sacrifice as a culmination of God’s fidelity in salvation history according to the scriptures. I wholeheartedly endorse the most strident traditionalist who insists on “the holy sacrifice”, but the claim that we have to choose whether the Mass is a sacrifice or a supper completely misses its nature. Passover is a sacrificial meal. If this is Protestantism, then the Protestants were right about something. So what?

I think I would agree with his post for the most part; it's good to know that not all Thomists are committed to the prevailing theologoumena among Latin traditionalists about the Eucharist. (I will have to review Levering's work on these questions.) I am not sure if the more "traditional" Dominicans themselves hold to such views.

Fr. Aquinas Guilbeau, O.P.: "Friendship and the Common Good"

Here is the video:

Pinkoski's Response to James Patterson on Latin Integralism

Law and Liberty: How Not to Challenge the Integralists by Nathan Pinkoski

And one recommendation for the above by Michael Brendan Dougherty: Is Integralism Just Catholic Fascism?
The author gives a history of the development of Latin integralist thought, starting with the Roman Catholic anti-liberals (not all of whom were strict monarchists, by the way). 
Although its theological claims go back further, Catholic integralism owes its politics to post-revolutionary Europe. The basic presupposition of integralism is that theology is prior to politics and must order politics. As Émile Perreau-Saussine observed in Catholicism and Democracy, this requires a strong demarcation between the spiritual power of the Church and the temporal power of the state. That demarcation was not visible in the Ancien Régime, as the monarch anointed at Reims mixed temporal and spiritual power. The cruel exposure of that demarcation came as the French Revolution’s newly secular state violently attempted to assert its temporal power over the spiritual power of the Church. Since Catholics could no longer rely on their monarch—a Christian head of a Christian state—to protect the Church’s liberties, early 19th century Catholic political thinkers sought a deeper understanding of the principles of authority. They looked to the Papacy—to spiritual power—as the ultimate guarantor of Catholic liberties. Hence Perreau-Saussine argues that integralism is post-revolutionary. Ultramontanist thinkers, such as Joseph de Maistre, helped develop the demarcation between Church and State. In distinguishing temporal authority from spiritual authority, spurning Bonapartist Concordats to revive the Gallican Church, and granting that the Pope was the ultimate authority, these thinkers sought to free the Church from the grip of the post-Revolutionary secular state and campaigned for regimes that would get the Church-State relationship right.
And Latin bishops today act with this sort of mindset, that they have a "spiritual authority" that enables them to lecture the state, even if the state does not recognize their authority. Integralism is a logical consequence to certain Roman claims concerning the authority of the bishop of Rome, and here is its first major weakness. Latin integralists will call their political theory "Catholic" as Latins are apt to label everything part of their ecclesial tradition, but it is particular to them alone, at least so far. Byzantine theory of symphonia may be reconcilable with some looser form of Latin integralism, but it will differ with Latin integralism in all forms in so far as integralism is tied to ultramontanism or a maximalist conception of the papacy. While symphonia developed within the context of empire, on the face of it I cannot see why a version of it cannot be harmonized with republican forms of government.

The rest of the essay is worth reading as the author discusses the relation of integralism to political movements in Europe in the 19th and 20th centuries. It is not a thorough history nor does he mention all of the Latin counter-revolutionary/anti-liberal thinkers, but hopefully Patterson will read it.

Carron on Giussani

Julián Carrón presenta "Il senso religioso" di Luigi Giussani - Comunione e Liberazione

Intervento di Julián Carrón al corso su Il Senso Religioso (versione corretta)

Julián Carrón presenta "All'origine della pretesa cristiana" di Giussani - Comunione e Liberazione

Presentación de «El Sentido Religioso» de Luigi Giussani por el P. Julián Carrón

Julián Carrón e Luciano Violante - Incontro sull'educazione al Teatro Dal Verme

Another Recommendation for Fiedrowicz’s Book

Rorate Caeli: The supreme literary vindication of Summorum Pontificum: Fiedrowicz’s comprehensive guide to the Traditional Mass — now in English by Peter Kwasniewski

"There is No Gnosticism"

CLJ: Historiography and the Demands of Theory: Did Gnosticism Exist? by Cyril O'Regan

Prof Robin Jenson, "The Place of the Altar and the Shape of the Font"