NLM: Lectio Divina: Why Not Try It This Lent? by Peter Kwasniewski (part 1 of a series)

Zenit: Pope Francis's Homily at the Consistory

The Dread Judgment by St. John of Shanghai

Updating Theology and Philosophy

James Chastek: Marketing philosophy

Related:
Pertinacious Papist: "Modernism is exhausted ..."

The Personalist Project

Info

Sometimes, all you can do is just wait for a bad idea to run its course and die out.

NLM: The Growing Realization of the Irreparable Failure of the Liturgical Reform
by Peter Kwasniewski

If Fr. Fessio were to come out stating his agreement with the authors cited above, that the reform of the reform is not the path to take (unless it be brought more into conformity with the ancient use?), then the reform of the reform movement in the U.S. is done. (Can it really be called a movement when its adherents are probably fewer by a magnitude or two than traditionalist priests?) Is there any interest in the reform of the reform overseas? Anyway, I don't think Fr. Fessio would ever come out and publicly state this, since it would entail an implicit or explicit criticism of the Pauline reform, and he is a good Jesuit.

The Conversation: After 400 years, mathematicians find a new class of solid shapes

The Way of Humility

Post by Ignatius Press.

Pertinacious Papist: "LikeMe@facebook.com/Humility"

Post by Ignatius Press.

Dom Mark Daniel Kirby Revises His Opinion of the Reform

Let nothing be preferred to the Work of God

(Rorate Caeli)

Related: Father Hugh Somerville-Knapman - The Lament of a Liturgical Loner

Roland's Comments: An historical overview of natural law theory from Budziszewski

Hellenic Orthodox Church of the Annunciation

website

Fr. Sokolowski's Lecture for The Thomistic Institute

The Thomistic Institute: 1.30.2014 - Robert Sokolowski: "The Truth of Things in Words and Pictures" (mp3)

OP East

Fr. Taft on Antiphonal Psalmody

Pravmir: From the Ascesis of Virginity to the Ascesis of Agape (Love): Revisiting the thought of St. John Chrysostom on Marriage and Sexuality by Fr. Panayiotis Papageorgiou, Ph.D.

Greek Orthodox Ordination

As far as I know photos of his ordination have not been made available yet... looks like the ordination video is no longer available.

Nvm. Poked around on Youtube. They've uploaded it there:

The Blaze: Does the Camel Study Really Prove That the Bible Is Inaccurate?

Constantinople and the Byzantine Millennium (330-1453)

February 28-March 1, 2014
Marines' Memorial Theatre, San Francisco

Cornucopia: Constantinople and the Byzantine Millennium (330–1453)

More info: Humanities West

Medievalists.net: The Military Use of the Icon of the Theotokos and its Moral Logic in the Historians of the Ninth-Twelfth Centuries

Related: Orthodoxy and the blessing of weapons

CUA Press: Breaking the Mind: New Studies in the Syriac Book of Steps
Editors: Kristian S. Heal and Robert A. Kitchen

CUA Press is having its winter sale - 20% of new titles with the code CWS14. (I'm not sure when the sale ends.)

D. Q. McInerny Remembers His Brother Ralph

NCReg (via Thomistica.net)

Rorate Caeli: On the 50th Anniversary of the Death of Fr. Réginald Garrigou-Lagrange, O.P.
The death of a friend of God

Rorate Caeli: IMPORTANT
Pope Francis on Feb. 14: "Old Mass? Just a kind of fashion!"

Pravmir: Love without limits: Metropolitan Kallistos (Ware) on the Sunday of the Prodigal Son (VIDEO)

Coffee with Sister Vassa Ep.18 (Publican&Pharisee/Prodigal Son)

NLM: The Proceedings of Sacra Liturgia 2013, now available

Scholarship Without an Agenda?

Post by Medievalists.net.

Well, Canadians run medievalists.net so what should one expect in the selections they make?

Never thought I'd hear the following from an Orthodox priest, but I did: Fr. Theodore (Greek) gave a "job description" for a husband and some of the requirements included "being obedient to one's wife"; he also seemingly misapplied St. Paul's dictum that Christians should submit to one another to the relationship between husband and wife. (Questionable whether this could be understood as some sort of egalitarianism or just Christian fraternity, characterizing the friendship or agape between members of the same sex.)

I assume the priest has been married for some time - but is his married life sufficient to give support to these principles being laid down as fundamental to Christian morality? Or did he, as a [Greek Orthodox] priest, luck out in the modern marriage market?

Anamnesis Journal: Science and the Restoration of Culture by Wolfgang Smith

Dominican-rite Mass at the DHS

Post by Province of Saint Joseph: Dominican Friars of the Order of Preachers.

OP East

An Icon by Fr. Damian Higgins

Abbot of Holy Transfiguration Monastery in Redwood Valley.

Post by Holy Theophany Monastery.

More here.

Vatican Insider: Ratzinger’s resignation seen from the south by Alver Metalli
Hummes: “People’s faith in the Church has been restored”

Rorate Caeli: Dictatorship of "Tolerance" at Radio Maria: Professor de Mattei removed for article

Crisis: Recalling Luigi Giussani’s Passion for Christ by Regis Martin

Part 2 of the NLM Interview with Dom Alcuin Reid

The 'Consilium ad Exsequendam' at 50 - An Interview with Dom Alcuin Reid (Part 2)

NLM: Were there any persons who, in your opinion, should or should not have been included on the committee? If so, why?

Dom Alcuin: Eleven pages of an appendix to Archbishop Bugnini’s memoirs, The Reform of the Liturgy (Liturgical Press), lists the personnel. Many of these had been involved in the commission for liturgical reform of Pius XII, the preparatory liturgical commission or the conciliar liturgical commission. Names such as Jungmann, Gy, Botte, Martimort, Righetti, feature rightly enough amongst the consultors. Interestingly Louis Bouyer was only included in 1966. Antonelli was one of the members; Bishop Jenny also. And there were bishop members from around the world who were regarded as having shown interest in the liturgy at the Council.

And a reference to Fr. Bouyer's memoirs:

NLM: During and after the Council, there was a great deal of talk in the Church about “collegiality” between the Pope and the bishops. Sacrosanctum Concilium itself says in no. 25 that “(t)he liturgical books are to be revised as soon as possible; experts are to be employed on the task, and bishops are to be consulted, from various parts of the world.” Were the bishops consulted by the Consilium? If so, to what extent? Were the reforms carried out as an act of collegiality between the Pope and the world-wide episcopate?

Dom Alcuin: Certainly there were bishops from dioceses across the world on the Consilium. And some schemas were sent to Bishops Conferences before the 1967 Synod of Bishops. But it is simply not true to assert that “every suggested adaptation, change, or modification was sent out to every Catholic bishop in the world” and that “when changes were severely questioned or opposed by a large number of bishops, they were revised according to the will of the bishops and then sent back again.” (Robert Taft SJ, Interview, 4 Nov. 2009) Bugnini describes the relationship with the world’s bishops in chapter 14 of his memoirs—and it is a very different account from Father Taft’s. The Consilium had ongoing contact with the Episcopal conferences, certainly, but one only has to read Cardinal Heenan’s letters to see how a residential Archbishop regarded the reform as something imposed by ‘Rome’ regardless of local bishops’ views (cf. A Bitter Trial, Ignatius Press).

Msgr Martimort, the Relator (co-ordinator of the working group) for the reform of the Liturgy of the Hours, explained to me in an interview that after consultation with experts he presented two position papers to the Consilium plenary meeting, which decided on which to follow and on appropriate revisions. After this, Martimort complained vigorously, Bugnini ignored these decisions and himself proposed another course to Paul VI—which was the one adopted. This ‘Paul VI approves what Bugnini-wants’ is a significant factor in the postconciliar reform, a fact underlined also by details recounted in the memoirs of Louis Bouyer, still sadly unpublished.

So too in 1969, the by-then Archbishop Jenny wrote to Paul VI because he believed he had “a duty in conscience” to utter “a cry of alarm” about “the liturgy in general and the divine office in particular” because of influences outside of the Consilium and outside of its normal working methods. Co-operation within the Consilium itself was questionable!

Optimism or Realism?

Vatican Insider: Bishop Farrell: Catholic-Russian Orthodox dialogue “is on a good track”

LifeSiteNews: This viral video of a living baby still in the amniotic sac is stunning…and utterly heartbreaking

Fr. Michael O’Loughlin on the Rites of the Church

Denver Catholic: Know Your Rites mp3

2014 New York Encounter

NCR: Communion and Liberation Refreshes Believers in the Church’s Mission





Related:

Fr. Kocik on the Pauline Reform

Reforming the Irreformable? by Fr. Thomas Kocik

No: the ‘reform of the reform’ is not realizable because the material discontinuity between the two forms of the Roman rite presently in use is much broader and much deeper than I had first imagined. In the decade that has elapsed since the publication of my book, The Reform of the Reform? A Liturgical Debate (Ignatius Press, 2003), which concerns almost exclusively the rite of Mass, a number of important scholarly studies, most notably those of László Dobszay (†2011)6 and Lauren Pristas,7 have opened my eyes to the hack-job inflicted by Pope Paul VI’s Consilium on the whole liturgical edifice of the Latin Church: the Mass; the Divine Office; the rites of the sacraments, sacramentals, blessings and other services of the Roman Ritual; and so forth.8 Whatever else might be said of the reformed liturgy—its pastoral benefits, its legitimacy, its rootedness in theological ressourcement, its hegemonic status, etc.—the fact remains: it does not represent an organic development of the liturgy which Vatican II (and, four centuries earlier, the Council of Trent) inherited.

And maybe a step back:
Is It Fitting for the Priest to Recite All the Texts of the Mass? by Peter Kwasniewski

John Milbank on the eastward movement of western theology

NLM: Creating a New Icon of An Old Saint - How Can We Do This and Stay in the Tradition? by David Clayton

Denys Turner at the Florovsky Society

Speaking on Aquinas and Dante - February 20 and 21.

Praying Without Ceasing

Post by Monks of Norcia.

Sacra Liturgia Summer School 2014

NLM: Sacra Liturgia Summer School, 5-20 July 2014: Updated Program

NLM Interview with Dom Alcuin Reid

NLM: The 'Consilium ad Exsequendam' at 50 - An Interview with Dom Alcuin Reid (Part 1)

2014 Huffington Ecumenical Symposium

From the Rising of the Sun to Its Setting: Chant and Contemporary Liturgical Music, East and West: February 21 - 22 at Loyola Marymount University

I had planned on attending a day of recollection that Saturday; otherwise I'd drive down to SoCal for this. Even now it is tempting.

Cappella Romana to perform at Loyola Marymount University in Los Angeles, CA

Related:
New Arctic Light Track on SoundCloud — Paschal Exaposteilarion No. 2

Boston Byzantine Music Festival

Post by Greek Orthodox Archdiocese of America.

If I were still living in Boston I'd attempt to attend.

Mary Jaharis Center Presents Boston Byzantine Music Festival
Orthodox Arts Journal

Vatican Radio: Dialogue between Catholics and Oriental Orthodox concludes in India

EWTN Live - 2014-2-5- Fr. Mark M. Morozowich - Eastern Rite of the Church.

World Over - 2013-12-12 - Cardinal Burke Exclusive, Donohue, Royal, Fr. Murray with Raymond Arroyo

Two on the Common Good

Historical Papers 2006: Canadian Society of Church History: "Charles De Koninck at the Crossroads of Catholic Moral Thought: The “Common Good” Controversy and its Echoes in the Americas" by Christian Roy


Analyse & Kritik 3
"MacIntyre, Thomism and the Contemporary Common Good" by Thomas Osborne

MoJ: Legal Scholar and Theologian Kaveny Is New Libby Professor

Cardinal Newman Society: Problematic Law Professor Kaveny Leaves Notre Dame for Boston College

Vatican News: Pope to Neocatechumenal Way: Build Ecclesial Communion, Evangelize With Love

Post by Vatican Radio - English Section.

James Chastek: Beginner-level notes on double effect

A quick response:

And so we distinguish things that knowingly belong to an act from those that define it. Since acts are defined by their goals or the things we intended, it makes sense to distinguish what is knowingly done from what is intentionally done.

What defines the act as opposed to what knowingly belongs to it - this is important consideration. But it is also important to note that two acts may be similar in their physical description (~the matter of the moral act), and yet what is being aimed at by the agent is different. (~the form of the moral act). The object of the moral act would include both the form and the matter, and not one to the exclusion of the other.

Notice these things, in a concrete case, are notionally distinct as opposed to being really distinct. A man might do surgery on the battlefield while thinking to himself “Gosh, I just love that sound they make when they scream and beg me to stop”. If this is so, he is not just a surgeon but a sadist too.

I don't agree that they are notionally distinct rather than really distinct - the intention of an act is really different from the object of the act. The intention of the will is the end to which the act is ordered.

A thing can be done knowingly without being done intentionally (at least in the sense of “intentional” set out here), and this is opens the possibility of what became the doctrine of double effect.

What opens the possibility of the doctrine of double effect is the distinction between the 'form' and 'matter' of the moral act (and foreseeen consequences and willed consequences and the like).  Does Brock offer the best treatment of these points? I'll have to review my notes.).

Class on the First Ecumenical Council

Post by Byzantine Catholic Seminary of Sts. Cyril and Methodius.

Medieval Political Philosophy

Post by NovAntiqua.

website

The Grillo-Reid Exchange

New Liturgical Movement: Andrea Grillo Replies to Alcuin Reid's Review of "Beyond Pius V"
Alcuin Reid Replies to Andrea Grillo's Critique

Also:
On Recovering the Roman Canon—Or, Bad Reasons for Preferring Other Anaphoras

Will Constantinople Ever Repent of Its Ecclesial Pretensions?

Posted by a member at Catholic & Orthodox: Steps Towards a Reunited Church:

So far on the poll at least 93 people identify themselves as Catholic (Latin & Eastern) and Eastern Orthodox. By default all of these and the majority of the ones yet to vote (as this is mainly a Catholic-EO reunion group) accept Chalcedon and recognize the line of the Chalcedonian Patriarchs of Alexandria and Antioch as the legitimate successors of those Sees. I've posted an Oriental Narrative on Chalcedon before in response to related topics but we've never had a thread about it. Chalcedon still prevents 'the two arms of Orthodoxy' from reuniting even though they both agree that they believe the same thing but say it in different ways. In my opinion, the political, historical, and ecclesiastical implications of Chalcedon are more preventative of reunion than the formulation of the doctrine that was affirmed. I just wanted to get your thoughts on this and how we can realistically approach ecumenism with the Orientals also. Is reunion possible without the Orientals accepting Chalcedon? By the way I will post the symbolism in the Syriac Liturgy of St. James soon because in my opinion it's very beautiful and I think you guys will like it. Anyway, without further ado here is a summary of an Oriental narrative on Chalcedon:

In 324 AD, Byzantium, renamed Constantinople in 330, became the capital of the Roman Empire. The city's ecclesiastical community naturally began to rise in prominence and authority. The church in Constantinople had previously been under the jurisdiction and authority of the Metropolitan Bishop of Ephesus before becoming the church of the capital city of the Roman Empire. This rise in authority was happening at the expense of Alexandria and Antioch which were the Sees of the East, with Alexandria having primacy, being second only to Rome in all of Christendom; these three, Rome, Alexandria, and Antioch, are the Petrine Sees in order of primacy. A rivalry had begun to brew between Alexandria and Constantinople in the East.

Driven by power and political gain, the Synod of the Oak was called for in 403 by the Pope of Alexandria Theophilus and the Empress Eudoxia that deposed St. John Chrysostom, Bishop of Constantinople.

The defeat of Constantinople by Alexandria again at the Council of Ephesus in 431 where Pope Cyril of Alexandria anathematized Nestorius, Bishop of Constantinople for heresy was another blow to Constantinople by Alexandria.

Constantinople, aiming to officially and finally consolidate its position in Christendom as the capital of the Roman Empire to have primacy in the East, achieved its goal at the Council of Chalcedon in 451. This was retribution against Alexandria by the rising See of Constantinople. The result of Chalcedon was widely expected as some think that the only reason this council was called together was to officially rank Constantinople second only to Rome in all of Christendom and to de facto remove Alexandria as a heretical See due to its Miaphysite position. The council is called 'the conspiracy of Chalcedon' by some. Rome even initially rejected the 28th Canon of Chalcedon, seeking to protect Alexandria and Antioch's positions and authority.

The jurisdiction of the See of Antioch, also a predominantly Miaphysite See at the time, was reduced by the establishment of Jerusalem as a Patriarchate at Chalcedon. Juvenal, Bishop of Jerusalem, was known in history to have been an opportunist. He sided with the Chalcedonians with the intention of promoting his own See at the expense of Antioch. Also, Juvenal put in his vote of condemnation against the Pope of Alexandria Dioscorus at the Council of Chalcedon although the two had previously been close friends.

In other words the Council of Chalcedon got Alexandria out of the way and officially ranked Constantinople above all the Eastern Sees and reduced Antioch's power by making Jerusalem an independent See all by the authority of an 'Ecumenical' Council. The Council of Chalcedon's main purpose in the Oriental perspective was to promote the See of Constantinople above Alexandria and Antioch by anathematizing them and reducing their authority.

This was followed by almost constant persecution of the Miaphysites of Egypt, Syria, and Armenia by the Chalcedonian Roman Empire causing many to seek refuge in neighboring rural areas such as the Egyptian Desert and Transjordan.

In the 6th Century, the Ghassanid Kingdom, an Arab Christian vassal state of the Roman Empire, is credited to have revived the Syriac Church, the Ghassanids themselves being staunch Miaphysites. The Muslim invasions which began in the 7th century brought even worse periods of persecution against the Oriental Communion that have not ceased to this day.

One of the books Fr. David will be using for his liturgy class is The Wellspring of Worship (an excerpt), written by Fr. Jean Corbon, a Melkite Dominican (Dominican Melkite)? Fr. David told us that Fr. Corbon is the author of the fourth part of the Catechism of the Catholic Church. Perhaps I should go back and read the fourth part in its entirety. (Is there a special calling of Dominicans to the Melkite churches? Fr. Corbon is the second Dominican I have come to know who is Melkite. The first is Fr. Brendan.

Catholic World Report: Roman Rights and Wrongs by Dr. Adam A. J. DeVille
What needs to change for East-West unity to happen?

See also: Spitting in Rome’s Eye: A Reflection on How Orthodoxy’s Sinfulness Prevents Reunion

Eastern Christian Books: Who Are These Pan-Heretics Practicing the Arch-Sin of "Ecumenism"?

St. Ephrem the Syrian

Post by Holy Protection of the Mother of God Byzantine Catholic Church.

"Let us pray for Christian unity."

Post by News.va English.

A review by David Abulafia of ‘Inventing the Individual’, by Larry Siedentop

Saint Thomas Aquinas, Companion and Patron

From 2012:

Eclectic Orthodoxy: Saint Silouan and the Mystery of God

2013-0214 Bannan Institute

Sponsored by the Ignatian Center for Jesuit Education at Santa Clara University. The theme for this academic year: What Good is God?

An intro statement:

Banna Institutes are yearlong thematic programs that address matters of significance within the Jesuit, Catholic intellectual tradition, foster an ethic of dialogue among persons of diverse religious and philosophical commitments, and facilitate opportunities for interdisciplinary exchange across the University and broader community.

Except that no such thing as the broader community actually exists - a purely 'academic' exercise, indeed. Most academics live in their own little world and contribute very little to the reform of moral and political life.

Winter Quarter 2014: God and Reality
Spring Quarter 2014: God and the University

The winter quarter session could be of interest, but will there be a critical examination of 'evolutionary biology' or contemporary physics? As for the spring quarter session will they profess adherence to the ideals put forth in Ex Corde Ecclesiae? I doubt it.

Upcoming Bannan Institutes:

The 2014–15 Bannan Institute will dive deeply into what distinguishes Ignatian leadership and the role and responsibility that is has, both locally and globally.

Should the Jesuits still be trying to form the elites of 'society' when Christendom no longer exists? Perhaps they should focus on teaching Christians, the leaven, in accordance with Tradition.

Related:
2014 Explore Journal
Bannan Institutes

Solemnity of the Conversion of St. Paul

Zenit

NLM: Fr. Jungmann's Study of the Roman Rite "Missarum Sollemnia" Available for Download - Views from the Choir Loft

St. John the Baptist Cathedral: 01.24.14. Living Tradition in the City. Talk by Sister Dr. Vassa Larin

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?

Orthodoxy and Heterodoxy: ROCOR Says Overlapping Dioceses are Canonical: An Ecclesiological Analysis by Nathaniel McCallum

Byzantine, Texas

What if...

The Assyrians had been successful in evangelizing China?

Pravoslavie: Burial of Nestorian Christians Discovered in China

Daily Mail: Carthaginians Sacrificed Own Children - Antiquity

Catholic Online: The Monk Named Benedict in the Vatican Cloister and the Need for a Monastic Revival

What to do about Vatican II?

Fr. Hunwicke on "The Big Lie" and Moving On by Peter Kwasniewski
Fr. Z

Related:
Beyond Pius V, by Andrea Grillo - Review by Dom Alcuin Reid

A Foretaste of Wisdom: Liturgical History and the Novus Ordo

The Legacy of Joseph Ratzinger?

Two new books from Ignatius Press:

Joseph Ratzinger Collected Works, Theology of the Liturgy

This major volume is a collection of the writings of Joseph Ratzinger (Pope Emeritus Benedict XVI) on the theology of the Liturgy of the Church, a subject of preeminence to him as a theologian, professor and spiritual writer. It brings together all his writings on the subject, short and long, giving his views on liturgical matters and questions over many years and from various perspectives.

He chose to have his writings on the Liturgy for the first volume published of his collected works (though listed as vol. 11) because, as he says in the Introduction: "The liturgy of the Church has been for me since my childhood the central reality of my life, and it became the center of my theological efforts. I chose fundamental theology as my field because I wanted first and foremost to examine thoroughly the question: Why do we believe? But also included from the beginning in this question was the other question of the right response to God and, thus, the question of the liturgy."

Pope Benedict Sets the Course by Gero P. Weishaupt
The Motu Proprio Summorum Pontificum of Pope Benedict XVI and the Explanatory Letter to the Bishops

Dr. Anthony P. Andres on Chance

TAC: Lecture, Dr. Anthony P. Andres: “Does God Play Dice With The World?”

OP East: A Guide to Happiness: Audio Recording

Coptic Monastery of Saint Shenouda (website):

Post by Coptic Monastery of Saint Shenouda.

Christology and the Council of Chalcedon, by Fr. Shenouda M. Ishak

Sandro Magister: The Curia of Francis, Paradise of the Multinationals

Blobs of Tissue

Here Are 12 Unborn Animals In The Womb. They're Absolutely Beautiful...Especially The Dolphin.

Church of the Saviour on Spilled Blood - Saint Petersburg

Eastern Christian Books: Female Deacons in the East

What has been the teaching and historical practice of the Church of the East and the Oriental Orthodox churches regarding deaconesses? I have read the claim that the Greek word for "ordination" or "ordained" was used without specifically referring to the sacrament of orders, but I don't know how true this claim is. (For that matter, what is the position of the non-Chalcedonian churches on clerical celibacy/continence?)

Sr. Vassa Larin on Peanut Butter Toast

Post by Scott Tietje.

Orthodox Cathedral of the Holy Virgin Protection

Eastern Dominicans: February 2014 Vocation Weekend

Why is Vatican II So Vexing? by Peter Kwasniewski


A subtitled version of the presentation given by Mons. Brunero Gherardini at the conference organized by the Franciscan Friars of the Immaculate, Rome, December 2010.

Transcript

2014 Pan-Orthodox Liturgical Music Symposium
June 12-15, 2014
NORTHERN KENTUCKY UNIVERSITY, HIGHLAND HEIGHTS, KY (Greater Cincinnati)

"The services will feature liturgical music composed mostly in the last 20 years and will be conducted by Irene Riazanova."
So, not so traditional?

City Journal Review of The Church Building as a Sacred Place: Beauty, Transcendence, and the Eternal

City Journal: Sacred Revival by Colette Arredondo
A Catholic architect calls for churches that “look like churches.”

I actually received this book as a gift for Christmas - looking forward to reading it. Now if only Mr. Stroik would do a study of Byzantine architecture...

Duncan Stroik - faculty page
Hillenbrand Books


alt





Originality and Tradition

Duncan Stroik's YT channel

This essay, "Where East Meets West is Best," got me thinking about an English Gothic and Byzantine hybrid design for a temple. Not like the 'wholly' Byzantine style of Westminster Cathedral. I can visualize how a temple without a dome might incorporate some features of Gothic architecture, Gothic arches - it might be more (neo-)Gothic than Byzantine, in some respects - imagine transforming St. Ignatius Church with an iconostasis, for example. A neo-Gothic temple that is more of a square than the Latin cruciform shape - is that possible? Is it possible to construct a wooden dome, with ribs/slices? I think there are some Orthodox temples near here that have domes not made from stone or concrete, but I could be wrong about the construction material.

NLM: Fr. Cassian Speaks on Summorum Pontificum at Brompton Oratory - OSB Norcia

"Summorum Pontificum and Liturgical Law"
podcast

Check out the monastery's wall calendar for 2014!

Sacred Liturgy

Post by Sacra Liturgia 2013.

Has Ignatius Press become more friendly to Roman-rite traditionalists? (Possibly due to the pontificate of Pope Benedict XVI?)

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

A satisfactory defense of Roman-rite traditionalists?

Eastern Christian Books: Dhimmitude

Eastern Christian Books: Dhimmitude - Bat  Ye'or, Understanding Dhimmitude

DVD of Bishop Borys Gudziak's First Pontifical Divine Liturgy

Post by St. John the Baptist Ukrainian Catholic Church.

They may be willing to ship to the US/Canada for extra?

website for the church

Interview with Archbishop Agostino Marchetto on EWTN Radio's "Celtic Connections"

Post by EWTN.

Don't know if the audio file will be made available for download somewhere.

Directory Journal: The Splendor and Beauty of Russian Churches

What Orthodox Families Must Do to Keep the Kids Orthodox by Fr. Geoffrey Korz

Studies in Christian Ethics: Andrew Louth, "Virtue Ethics: St Maximos the Confessor and Aquinas Compared" (pdf)

Aquinas distinguishes the cardinal virtues from the theologial virtues, as Louth points out, but he also distinguishes between the infused virtues and the acquired virtues, a distinction which is missed by Louth in his essay. The infused cardinal virtues are subordinate to the theological virtues (also infused) but they cannot be acquired through practice, though it would seem that they can be strengthened to practice. (Does St. Maximus make this distinction between infused and acquired virtues?) The infused cardinal virtues are distinguished from the theological virtues by reason, but united in exercise, through grace and charity. If Louth were to take this distinction between the infused and acquired virtues into account, how would his treatment of Aquinas differ?