Eric Sammons with Timothy Gordon

LIVE w/ Eric Sammons "What Now, Catholics?" https://t.co/q9XhE7SDUb

— Timothy Gordon (@timotheeology) July 12, 2021

Projection onto St. Joseph

The Holy Family devotion as a logical consequence of the development of Latin popular piety. If only Fr. Louis Bouyer were still here to comment on this. Moreover, could St. Joseph be exploited by Latin progs to subvert patriarchy, because they have forgotten the authority of God? Certainly.

I pray that every family may feel the living presence of the Holy Family of Nazareth in their own home, that they may fill our small domestic communities with sincere and generous love, a source of joy even in trials and difficulties. #AmorisLaetitia pic.twitter.com/ku78PZroiC

— Pope Francis (@Pontifex) March 19, 2021

A great read from Bishop Conley. https://t.co/tOOZ4RuiqD

— Fr. Thomas Petri, OP (@PetriOP) March 19, 2021

Steadfast in Faith by David G. Bonagura, Jr.

Cluny Media

@DavidGBonaguraJ’s incredible work provides dynamic insight into where we are and how we can reorient our lives to Christ. #Catholic #Church @ClunyMedia https://t.co/brSPAfQtnM

— Thomas Griffin (@ThomasCGriffin) August 31, 2020

author's website

Adam DeVille's Response to the Pew Survey

CWR Dispatch: Belief in the Real Presence: Thoughts from the East by Dr. Adam A. J. DeVille

We must not forget that, for all its problems, the Christian East, which largely eschews talk of “transubstantiation” and similar Western terms, has never really experienced a major crisis of Eucharistic faith.

Fr. Faber

Fabian Flynn, CP

A Latin Ecclesiology

Crisis Magazine: Why Vatican II’s Definition of Church Makes Sense by CASEY CHALK

If that explains subsistit in, there is still the question of what this means for non-Catholics. Hipp’s position is that these communities possess “parts or properties or actions of the Catholic Church,” that whatever salvific power they possess flow from their relative communion with the Catholic Church, that they possess “nothing distinctive” per se in reference to “salvific mediatory value.” In effect, whatever of Christ these communities retain, it is solely through Catholicism. Moreover, because they are not the Catholic Church, they necessarily have defects. Among these include ecclesial properties, sacraments, the Petrine office, an integral profession of faith, and unity. Does calling these communities deficient undermine ecumenical dialogue? By no means! Rather, it allows interlocutors to clarify and take seriously theological and ecclesial differences, while reciprocating an acknowledgement of others’ real status as Christians.

Orientale Lumen 2018

AMU Graduate Theology Professors

The Present Crisis in the Patriarchate of Rome

It is probably not correct to trace it as a consequence of ecclesial trends prior to and culminating in the Council of Trent, much less to intellectual trends alone, but one must also take into consideration the development of the modern nation-state (with its roots in the centralization of power by nationalist kings) and how the Church responded accordingly.

It's not just neo-scholasticism or Tridentine Roman Catholicism that is the problem, though they do have a major effect on the Church's ability to evangelize.

Latin Religious Orders

Thinking about the taxonomy of Latin Catholics and the second Vatican Council... who were the "progressives" during the council? What did they seek to change? And the "conservatives"? What did they seek to conserve? The status quo? For the conservatives, perhaps, orthodoxy is identified solely with scholastic formulae, a tradition within the Latin ecclesial tradition but not the only one. Some of the progressives may have wanted to shift the expression of teaching to other traditions; the Ressourcement theologians for example wanted some sort of return to the Church Fathers. Does that mean all progressives were right-minded? There may have been some who were heterodox, seeking to change the beliefs or moral norms of Tradition, just as there are heterodox among Latin clergy and theologians today. And even if some progressives were correct that the Latin churches need to shift their expression of doctrine away from neoscholasticism, it does not mean that their judgement about necessary changes in discipline or liturgy were also correct.

How many of the Ressourcement theologians were willing to concede that what had been taken to be definitive expressions of Sacred Tradition by western councils and popes in the second millenium may not be so?

Related:
CWR Dispatch: A "Conclave" for Camelot by Mary Jo Anderson
Robert Harris's new thriller is about papal intrigue and Vatican politics; it is also an example of how progressives envision the Catholic Church changing with the times.

A Definitely Rome-Centric Viw of the Church

Crisis needs to reconsider what sort of Catholicism they want to offer if they want to remain relevant: Putting the “Roman” Back in “Roman Catholic” by Michael De Sapio

A Conference with a Focus on the West?

Harmonizing Codes of Canon Law