Does the Patriarchate of Rome Still Need Latin?

Traditionis Custodes vs. St John XXIII: Guest Article by Dr Nancy Llewellyn https://t.co/jPYih9Rojh pic.twitter.com/OTKmFafwNU

— NLM (@NLMblog) July 29, 2021

Thomas Pfau, "From Genealogy to a Hermeneutics of Tradition"

“Modern theology has often been receptive to the siren call of genealogical thinking, as became once again apparent in the early stages of Vatican II”

Thomas Pfau at ⁦@GenofMod⁩ https://t.co/YG9XFtIMmB

— Josh Hochschild (@JoshHochschild) January 5, 2021

Genealogies of Modernity

Pope Francis on Tradition

The pope who is "not a theologian" and apparently it shows.

CWR: The Idea of Tradition in Querida Amazonia by Eduardo Echeverria

Pope Francis leaves unspoken the relation of Tradition to the normative Scriptures, the Sacraments and Liturgy, creeds and confessions, councils, the theological exposition of the Church’s dogmas and doctrine, and the magisterium of the Church.

50th Anniversary of?

Catholics who do not give themselves trustingly to the 2,000-year tradition of the Church will not be in contact with the whole doctrine and morality of Catholicism. This is hard to hear, but so is much of the teaching of Our Lord: “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matt. 16, 24). The same is true, in a way, of tradition: we have to deny our modern prejudices, take up the blessed burden of our tradition, and follow it, in order to be integrally Catholic.

Let us be more precise:

Roman Catholics Latins who do not give themselves trustingly to the ecclesial tradition of the patriarchate of Rome...

Authentic [Latin] Catholicism?

Rebuilding Authentic Catholicism upon the Ruins of the Conciliar Experiment by Peter Kwasniewski

The solution to the mess into which we have fallen through a long series of bad decisions is simple and at the same time exceedingly hard: we have to make the opposite decisions, again and again. The Church needs to stop thinking about new strategies, new programs, new pastoral initiatives, or any statistical measure of success, and resolutely throw herself again into the proclamation of the full Gospel, including its “hard sayings”; the celebration of solemn and beautiful liturgy; the building of monasteries and religious communities on the foundation of the usus antiquior; the cultivation of an intellectually robust curriculum in seminaries and universities; an encouragement of large families, as in the old days, and the promotion of homeschooling. Only by taking a seriously countercultural path is there any long-term hope for Catholicism. As a believer, I am convinced that the Faith will survive and prosper again, but only where such things are being done, or to the degree that they are being done.

Even if the OF in the vernacular is not the proper tool for cultivating a Christian spirituality rooted in the liturgy, will Latin traditionalists fare much better?

Which tradition?

I AM A TRADITIONALIST; THEREFORE, I AM by Aristotle Papanikolaou

Papanikolaou makes use of MacIntyre regarding traditions; but shouldn't he distinguish between different ecclesial traditions? There is Sacred Tradition (or the Orthodox equivalent) and then there are theological traditions. There may also be theological opinions about moral teaching but that doesn't mean that those opinions do not reflect the Natural Law. Does Papanikolaou accept that there is a Natural Law? What is his take on the moral law as revealed in the Old Testament?

For those who seek to innovate, they must meet the burden of proof.

And there is also the question of what in the Byzantine tradition reflects Sacred tradition and what does not (female deacons, as opposed to
deaconesses).

Archbishop Sample on Tradition

Fastiggi Responds to Feser

Capital Punishment and the Papal Magisterium: A Response to Dr. Edward Feser by Robert Fastiggi

The issue is not so much whether prior popes were in error in their scriptural citations. The issue is whether their scriptural appeals qualify as definitive and infallible judgments of the papal Magisterium.

On Innovation within Iconography

Rorate Caeli: "Reverence Is Not Enough: On the Importance of Tradition" -- Dr. Kwasniewski's Lecture at Strahov Abbey in Prague

From footnote 8:

As it happens, the theorists of the Novus Ordo, above all Josef Jungmann, S.J., held two false theories: the Corruption Theory (that at some undefinable point in the early Middle Ages the liturgy began to depart from its pristine ancient condition and suffer corruption, a process that only worsened over the centuries) and the Pastoral Theory (that liturgy must be adapted to the mentality and condition of each age, and that modern man, being exceptionally different from his forbears, needs a radically different liturgy). The former has as a corollary antiquarianism or archaeologism, while the latter has as its corollary modernization. Both theories are false and must be rejected, and their poisons must be purged from the Mystical Body.

Is this really true of Jungmann?

Inculturation and Conservatism

Where is the balance?

Roots of Christianity

Assuming that it did exist, what remains of the pre-Christian Jewish oral (or written) tradition(s) of interpretation and commentary on the Old Testament? Was there something more authoritative or separate from the Oral Torah? How much of the tradition of early Jewish exegesis has been preserved?

Pick and Choose

Not your usual post about "cafeteria Catholicism."

Is it possible for a Latin to identify exclusively with certain parts of his ecclesial tradition and not with others. For example, stained-glassed windows may have a place as a form of sacred art but Gothic architecture, while grandiose and conveying the scene of God's transcendent glory, may nonetheless be lacking in other ways, especially with respect to being a fitting place for the celebration of the Eucharist if the building is too big. In that case the problem may be more of scale than of architecture. But Gothic even on a small scale, even wooden neo-gothic temples, may still be less than ideal, especially if coupled with sculpture or carvings done in the Gothic style.

Perhaps I could be convinced otherwise.

But back to my original query: if I were my Latin, what is my ecclesial heritage? Is it an all or nothing affair? Do I need to acknowledge all styles of sacred architecture as being part of my heritage, or can I pick and choose? What if I identify more with classical, mediterranean Christianity of the early Church and the Church Fathers and less with medieval Latin Christianity (or Baroque and beyond)?

Because of the papacy, Latin Catholics are used to seeing Western Christendom as having a single ecclesial culture or tradition. Let's identify two components to this (there are others, such as liturgical customs and rites, other practices, saints that receive special honor):
1. artistic expressions of that tradition (architecture, painting, sculpture, music)
2. theological expressions of the tradition

I wouldn't consider the Latin Fathers peculiar to a specific ecclesial tradition; all of the Fathers of the Church constitute a common patrimony for the Church Universal, even if certain Fathers are emphasized by some traditions more than others. (Though some Latin Fathers may be favored over others in a theological tradition or school.)

It seems to me that it is legitimate for a Latin Christian to identify with certain styles of artistic expression more than others, specially if we take into consideration the national origins of those styles. Latin theological traditions may seem to be more "international" in character since historically they were expressed in Latin. But it was legitimate even back then for Latins to favor one theological tradition over another. No one could truly claim that a medieval Latin monk was less "Latin" (much less Catholic) than a mendicant for preferring monastic theology to scholastic theology. Rather than a Latin monoculture, should we instead think of there being a legitimate diversity within Latin (or Western) [Catholic] Christianity? If there can be not only a legitimate pluralism in theological expressions and schools but a legitimate preference, why not with respect to artistic expressions?

One need not pretend that other artistic styles or traditions do not exist, but I think one can properly maintain that they don't have as central a place in one's received ecclesial tradition or identity than those that are preferred. But is it possible for a Latin Christian to have an ecclesial tradition or identity alone, or whether a Latin ecclesial tradition is specific to a community or local Church, and not to individuals. If the latter is true, then only a community or local Church could have an ecclesial tradition, while an individual believer can have only a preference. Moreover, since the Latin Churches have become more centralized around Rome and the number of liturgical rites in use has been reduced to one, the Roman (for the most part), can any local Church really claim that it continues to bear an ecclesial tradition, one that is historically proper to it?

Tradition

"Metropolitan Pavlos of Sisanio and Siatista at a public discussion speaks for tradition and modernization"

Posted by Orthodox Christian Network on Tuesday, February 23, 2016

A Discussion of Iconographic Tradition

Posted by Orthodox Arts Journal on Thursday, March 26, 2015

Orthodox Art Journal Review of Cappella Romana's Latest Album

Post by Cappella Romana.

The Plurality of Ecclesial Traditions

Post by Orthodox Christian Network.

Breathing with Both Lungs of the Church

It would seem that this division between East and West apply to the Chalcedonian churches. How will this
statement and metaphor need to be modified if the Oriental Orthodox and the Church of the East are fully reconciled?

Remnant: Episode 5 - Tradition - Minded vs. Traditionalist What's the Deal

A satisfactory defense of Roman-rite traditionalists?

UGCC Head: It is important that all European bishops realize that Europe breathes through two lungs: that of the Eastern and the Western Church