Pope Francis has urged Holy Land Catholics to “be the salt of your lands” as their bishops consecrated the Middle East to the Holy Family. https://t.co/sJP0Tmk6x4
— Catholic News Agency (@cnalive) June 27, 2021
Showing posts with label Latinizations. Show all posts
Showing posts with label Latinizations. Show all posts
Sunday, June 27, 2021
Latinization
Tuesday, May 18, 2021
They Do Exist - Are the Proper?
Stained Glass Windows in Orthodox Churches: Do They Exist? https://t.co/PBrSTJiaYh pic.twitter.com/QXMxGyF5qW
— Russian Faith (@Russian_Faith) May 16, 2021
Friday, May 07, 2021
Latinization...
#Iraq
— Fr. KARAM SHAMASHA ن ܩܲܫܝ݂ܫܵܐ ܟܲܪܲܡ ܩܵܫܵܐ (@Qashakaram) May 7, 2021
30 April 2021
121 kids received the first communion in Bakhdeda (Qaraqosh), Nineveh - Iraq pic.twitter.com/sBjWxrpnyN
Saturday, March 06, 2021
So Latinized
Holy Mass in the Chaldean Rite celebrated by Pope Francis, Votive Mass of St. Thomas the Apostle, from Chaldean Cathedral of St. Joseph, Baghdad, #PopeInIraq. Live Now online at https://t.co/347cZYfbqj
— Catholic Sat (@CatholicSat) March 6, 2021
Thursday, November 05, 2020
Fr. Thomoas Loya is a Fan of JP2
and a proponent of theology of the body. But even if this is understandable, I still consider it a Latinization.
Friday, October 23, 2020
Saturday, September 19, 2020
It's a Nice Thought
Submission of the @theorientale prior to the Second Vatican Council.
— Fr Alexander Laschuk (@byzkanonist) September 19, 2020
See Antepraeparatoria, 4/1: 149. #canonlaw
The next lecture in our September series will be next Thursday (9/24) at 7pm CDT, and will come from Fr. Alexander M. Laschuk (@byzkanonist) interim director of @Sheptytsky. Click here to register to join us: https://t.co/veQx9lRFlE pic.twitter.com/TUati2XwI3
— Lumen Christi (@LC_Institute) September 19, 2020
Sunday, August 02, 2020
May God grant him many years!
Fr. Roman didn’t care what other people said. He did things how they were supposed to be done. Crosses, cassocks, and beards were verboten then. Now, they are the norm. Photo from 1975. #FrRoman50 pic.twitter.com/Cj0v0BMvuU
— Daniel Galadza (@CrunchMasterByz) August 2, 2020
Related:
Fun fact in #CatholicTO history: fifty years ago today at the church where I am a Vicar Bishop Isidore Borecky ordained Fr Roman Galadza, a married man born in Ukraine but displaced by the war, to the priesthood. After the response Bishop did not ordain another married man.
— Fr Alexander Laschuk (@byzkanonist) August 2, 2020
New sample article (PDF)
— Sheptytsky Institute (@Sheptytsky) August 2, 2020
Liturgical Latinization and Kievan Ecumenism: Losing the Koinê of Koinonia
Peter Galadzahttps://t.co/Zr0wOdgmp2@kinstitute @Koinonia_b @CCityCatholic @ThomasACStout @wcgrimley pic.twitter.com/ru1cncKq0W
Friday, April 03, 2020
Anglican Catholics and Divine Worship
I was reminded that I needed to add something to the sidebar for the Anglican Ordinariate use...
Anglicans of the Personal Ordinariate is too long, "Anglicans" by itself is confusing. For now I use "Anglican Catholics" until something more appropriate is accepted. How are we to refer to the modern rite of the Anglican Ordinariates as embodied in Divine Worship? One possibility:
On the Ordinariate Use of the Roman Rite vs Anglican Use
There have been grumblings among Anglicans and Anglican Catholics (not "Anglo-Catholics") about the Missal that was promulgated, especially because of OF "Latinizations," and many blame a certain bishop for his involvement in the creation of that Missal. I can understand why, and it was probably a mistake to put Latins with a Latinizing agenda (or with with no deep scholarship in the Anglican tradition?) in such positions of authority (or subsequent positions of authority, but the old insistence on bishops being celibate and all that). Latins who celebrate or attend OF Mass are nonetheless impressed, and such a reaction is understandable if their baseline for comparison is the typical OF Mass celebrated in Anglophone countries.
The Beauty of the Anglican Usage Liturgy (the Ordinariate)
What I learned from celebrating Mass in the Ordinariate Use by Fr Matthew Pittam
New UK Ordinariate Mass with Elements of “Latin Mass”!
But have Anglicans been discouraged from entering into full communion of Rome because they find this Missal, Divine Worship, scandalous to their sense of tradition and patrimony? Hieratic Elizabethan English is not enough.
Discussion and criticism of the liturgical creativity behind the new Missal:
From 2018: The first Romanist 'Anglican Use' liturgy published, and the crisis in the Ordinariate
Ship of Fools
Psallite Sapienter --
The Secret and the Canon and the Dominus Vobiscum
The Ritual Reason Why
The Ordinariate Mass – Why Eucharistic Prayer II?
There are defenders:
Why Divine Worship: The Missal is so Important
In defence of Divine Worship
And what of the proposed Divine Offices for the Anglican Catholics?
Meanwhile... the Latins are still tinkering with the Liturgy of the Hours. And undoubtedly the old guard is still inveighing against the most recent English translation of the Pauline Missal. They probably would not be happy with proposals to replace the 2011 translation with something more hieratic.
Related:
Two New Chant Projects for the Ordinariates
The Invalidity of Anglican Orders and the Ordinariate of the Chair of St. Peter
The Future of the Roman Liturgy & the Ordinariate Option
Priest Excommunicated, Parish Closed After Criticism of Conciliar Popes by Stephen Wynne
My comment: Is this how the Ordinariate of the Chair of St. Peter is being run? Don't use the name of St. Peter to justify ultramontanism/papal maximalism.
Anglicans of the Personal Ordinariate is too long, "Anglicans" by itself is confusing. For now I use "Anglican Catholics" until something more appropriate is accepted. How are we to refer to the modern rite of the Anglican Ordinariates as embodied in Divine Worship? One possibility:
On the Ordinariate Use of the Roman Rite vs Anglican Use
There have been grumblings among Anglicans and Anglican Catholics (not "Anglo-Catholics") about the Missal that was promulgated, especially because of OF "Latinizations," and many blame a certain bishop for his involvement in the creation of that Missal. I can understand why, and it was probably a mistake to put Latins with a Latinizing agenda (or with with no deep scholarship in the Anglican tradition?) in such positions of authority (or subsequent positions of authority, but the old insistence on bishops being celibate and all that). Latins who celebrate or attend OF Mass are nonetheless impressed, and such a reaction is understandable if their baseline for comparison is the typical OF Mass celebrated in Anglophone countries.
The Beauty of the Anglican Usage Liturgy (the Ordinariate)
What I learned from celebrating Mass in the Ordinariate Use by Fr Matthew Pittam
New UK Ordinariate Mass with Elements of “Latin Mass”!
But have Anglicans been discouraged from entering into full communion of Rome because they find this Missal, Divine Worship, scandalous to their sense of tradition and patrimony? Hieratic Elizabethan English is not enough.
Discussion and criticism of the liturgical creativity behind the new Missal:
From 2018: The first Romanist 'Anglican Use' liturgy published, and the crisis in the Ordinariate
Ship of Fools
Psallite Sapienter --
The Secret and the Canon and the Dominus Vobiscum
The Ritual Reason Why
The Ordinariate Mass – Why Eucharistic Prayer II?
There are defenders:
Why Divine Worship: The Missal is so Important
In defence of Divine Worship
And what of the proposed Divine Offices for the Anglican Catholics?
Meanwhile... the Latins are still tinkering with the Liturgy of the Hours. And undoubtedly the old guard is still inveighing against the most recent English translation of the Pauline Missal. They probably would not be happy with proposals to replace the 2011 translation with something more hieratic.
Related:
Two New Chant Projects for the Ordinariates
The Invalidity of Anglican Orders and the Ordinariate of the Chair of St. Peter
The Future of the Roman Liturgy & the Ordinariate Option
Priest Excommunicated, Parish Closed After Criticism of Conciliar Popes by Stephen Wynne
My comment: Is this how the Ordinariate of the Chair of St. Peter is being run? Don't use the name of St. Peter to justify ultramontanism/papal maximalism.
Thursday, April 02, 2020
They Attend Byzantine Catholic Churches
But are they Byzantine in their thinking? Matt Fradd and Trent Horn:
full episode
And here is that podcast by Trent Horn: #250 – Why I attend a Byzantine Catholic parish (with my pastor!)
Of course the papacy is the key controversy, and it is not clear to me that Trent Horn has left behind Latin theology. Applying the model of the civil government of Israel, the monarchy and the vizier (vicar), to the understanding of the Church is not straightforward if the power of the keys given to St. Peter is passed on to all of the bishops, not just the bishop of Rome. Who is the pastor of the Church? The bishop of the local church, if we accept the monoepiscopate as a fixed norm. (And it is not clear to me that it is so.) But if the Church Universal is a communion of bishops and their flocks, is there a place for a primus? A leader or a facilitator and spokesman? A leader may be a facilitator and spokesman, but one can be a facilitator and spokesman without being a leader, in the sense of having authority over those one represents as a spokesman. There is no historical evidence that St. Peter exercised primacy as it is defined by the Latin Councils of Florence, Trent, Vatican I, and Vatican II or claimed by various bishops of Rome over the past 1500 years. So if the primus episcopus is overstepping his boundaries and attempting to lord his primacy over the church, what recourse or sanctions do other bishops have? What else is there besides warning the bishop of Rome that he is in danger of cutting himself off from the communion in charity that is proper to the Church Universal? If a Latin thinks that there is no recourse whatsoever, and that other bishops must just suffer or bear it though not necessarily obeying commands the bishop of Rome has no authority to give, he still thinks like a Latin.
And Trent Horn's latest podcast: St. Peter: Pope or Nope?
Downloadable versions of the two podcasts can be found at player.fm and podbay.
Matt Fradd did do a subsequent interview with Fr. Michael O'Loughlin, which I will have to finish.
full episode
Yes, I’m a parishioner at a Byzantine parish. Next Tuesday I will have my pastor come on the podcast to talk about it.
— Trent Horn (@Trent_Horn) January 5, 2020
And here is that podcast by Trent Horn: #250 – Why I attend a Byzantine Catholic parish (with my pastor!)
Of course the papacy is the key controversy, and it is not clear to me that Trent Horn has left behind Latin theology. Applying the model of the civil government of Israel, the monarchy and the vizier (vicar), to the understanding of the Church is not straightforward if the power of the keys given to St. Peter is passed on to all of the bishops, not just the bishop of Rome. Who is the pastor of the Church? The bishop of the local church, if we accept the monoepiscopate as a fixed norm. (And it is not clear to me that it is so.) But if the Church Universal is a communion of bishops and their flocks, is there a place for a primus? A leader or a facilitator and spokesman? A leader may be a facilitator and spokesman, but one can be a facilitator and spokesman without being a leader, in the sense of having authority over those one represents as a spokesman. There is no historical evidence that St. Peter exercised primacy as it is defined by the Latin Councils of Florence, Trent, Vatican I, and Vatican II or claimed by various bishops of Rome over the past 1500 years. So if the primus episcopus is overstepping his boundaries and attempting to lord his primacy over the church, what recourse or sanctions do other bishops have? What else is there besides warning the bishop of Rome that he is in danger of cutting himself off from the communion in charity that is proper to the Church Universal? If a Latin thinks that there is no recourse whatsoever, and that other bishops must just suffer or bear it though not necessarily obeying commands the bishop of Rome has no authority to give, he still thinks like a Latin.
And Trent Horn's latest podcast: St. Peter: Pope or Nope?
Downloadable versions of the two podcasts can be found at player.fm and podbay.
Matt Fradd did do a subsequent interview with Fr. Michael O'Loughlin, which I will have to finish.
Sunday, October 13, 2019
Today's Canonizations in Rome
I bet María Teresa Chiramel Mankidiyan was not canonized separately by the Syro-Malabar hiearchy, who will not act to have a liturgical memorial for her now that Rome has issued its decree. More evidence of Latinization here:
Saturday, August 24, 2019
Fr. Thomas Loya on the Married Priesthood
CWR: Married priesthood, celibacy, and the Amazon Synod: An Eastern Catholic priest’s perspective
The tradition of the Eastern Churches reminds us that the mutually exclusive dichotomy is not between marriage and priesthood but between marriage and monasticism.
One of the combox commentators recommended the work of Fr. Laurent Touze. From what is available on the internet, it would seem that Laurent Touze's L’avenir du celibat sacerdotal is more a work of theology than of history, relying instead on Stickler, Cochini and Heid, both of which are disputed by non-Latin historians. Does the author recognize that it was not always the case that bishops were celibate and unmarried, despite the preference of most Apostolic Churches now for such episcopal candidates? One article records his claim that that married priests in "Oriental rites" (not the Oriental Churches as they should be recognized) would eventually disappear [sic] as people slowly return to the "Tradition" of the "Church." Such a Latin chauvinism should not be unsurprising from an Opus Dei priest-academic.
The old Latin canard regarding Trullo/Quinisext has mentioned in the combox as well by those who are ignorant of the fact that the Oriental Orthodox Churches and the Assyrian Church (as well as the Maronites) were not present at Trullo but nonetheless maintain the option of a married presbyters as being part of their received tradition, a fact Anthony Dragani points out in his review of Stickler.
Regardless of the theology to justify the current Latin discipline, Rome recognizes that the discipline is not a divinely-given precept but one that is ecclesial. As such, its non-observance by those priests who are not obligated to follow it is not a sin, nor is the belief that the discipline is mutable heretical. Latin theologians may justify their preference for the discipline through theological arguments, but theological arguments do not create a new divinely-revealed precept, and the judgment based on such arguments that the current discipline is better for the Church, that is the patriarchate of Rome, does not fall under any hitherto accepted Latin notion of infallibility. At worse such theologians, when denigrating the legitimate discipline of other Apostolic Churches in favor of their own ecclesial tradition, give the appearance of being like those whom our Lord criticized as elevating the customs of men over the Divine Law.
Related:
It is claimed that Roman Cholij has not renounced his work/historical scholarship on the question of the observance of clerical continence but he does accept the Byzantine discipline. Has the historical data been made definitively clear regarding the discipline?
The Council in TruIlo: Monogamy and the Ordained Priesthood - what does the author think of the recent decision by the Ecumenical Patriarchate, then?
Mandated Celibacy Among US Eastern Catholic Priests Theme of Seminar in Rome
I see the St. Paul Center has a new apologetic for the Latin discipline: Why Celibacy?: Reclaiming the Fatherhood of the Priest by Fr. Carter Griffin
The tradition of the Eastern Churches reminds us that the mutually exclusive dichotomy is not between marriage and priesthood but between marriage and monasticism.
One of the combox commentators recommended the work of Fr. Laurent Touze. From what is available on the internet, it would seem that Laurent Touze's L’avenir du celibat sacerdotal is more a work of theology than of history, relying instead on Stickler, Cochini and Heid, both of which are disputed by non-Latin historians. Does the author recognize that it was not always the case that bishops were celibate and unmarried, despite the preference of most Apostolic Churches now for such episcopal candidates? One article records his claim that that married priests in "Oriental rites" (not the Oriental Churches as they should be recognized) would eventually disappear [sic] as people slowly return to the "Tradition" of the "Church." Such a Latin chauvinism should not be unsurprising from an Opus Dei priest-academic.
The old Latin canard regarding Trullo/Quinisext has mentioned in the combox as well by those who are ignorant of the fact that the Oriental Orthodox Churches and the Assyrian Church (as well as the Maronites) were not present at Trullo but nonetheless maintain the option of a married presbyters as being part of their received tradition, a fact Anthony Dragani points out in his review of Stickler.
Regardless of the theology to justify the current Latin discipline, Rome recognizes that the discipline is not a divinely-given precept but one that is ecclesial. As such, its non-observance by those priests who are not obligated to follow it is not a sin, nor is the belief that the discipline is mutable heretical. Latin theologians may justify their preference for the discipline through theological arguments, but theological arguments do not create a new divinely-revealed precept, and the judgment based on such arguments that the current discipline is better for the Church, that is the patriarchate of Rome, does not fall under any hitherto accepted Latin notion of infallibility. At worse such theologians, when denigrating the legitimate discipline of other Apostolic Churches in favor of their own ecclesial tradition, give the appearance of being like those whom our Lord criticized as elevating the customs of men over the Divine Law.
Related:
It is claimed that Roman Cholij has not renounced his work/historical scholarship on the question of the observance of clerical continence but he does accept the Byzantine discipline. Has the historical data been made definitively clear regarding the discipline?
The Council in TruIlo: Monogamy and the Ordained Priesthood - what does the author think of the recent decision by the Ecumenical Patriarchate, then?
Mandated Celibacy Among US Eastern Catholic Priests Theme of Seminar in Rome
I see the St. Paul Center has a new apologetic for the Latin discipline: Why Celibacy?: Reclaiming the Fatherhood of the Priest by Fr. Carter Griffin
Wednesday, June 05, 2019
A Maronite Diaconal Ordination in Rome
NLM
Rome, liturgical Disneyland for liturgical tourists?
The Maronites are unfortunately content with their Latinizations.
Thursday, December 01, 2016
Friday, September 30, 2016
Tuesday, August 16, 2016
Thursday, July 14, 2016
Latinized...
Unless as infants these children couldn't receive all three sacraments of initiation... how likely is that the case?
First Communion for Iraqi Refugees Represents Hope for a Persecuted People
First Communion for Iraqi Refugees Represents Hope for a Persecuted People
Saturday, June 11, 2016
Sunday, June 05, 2016
Thursday, September 24, 2015
Liturgical Reform for Eastern Catholics
Rorate Caeli: Infusing the spirit of the Novus Ordo into Eastern Catholicism:
Notes on Piero Marini's new appointment, the legacy of the 2010 Synod of Bishops, and the modernizing Chaldean Catholic liturgical reform of 2014
The article has the relevant links from the Chaldean Catholic Diocese of St. Peter the Apostle.
Notes on Piero Marini's new appointment, the legacy of the 2010 Synod of Bishops, and the modernizing Chaldean Catholic liturgical reform of 2014
The article has the relevant links from the Chaldean Catholic Diocese of St. Peter the Apostle.
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