Tuesday, August 29, 2017
Monday, August 28, 2017
Yes, the train is fine.
This is how a Jesuit spins the loss of vocations and decline in numbers and the corresponding reduction in need for administrative support and consequent downsizing.
"Our new province is part of the Society of Jesus' worldwide effort to restructure its administrative model, cutting down the number of geographic provinces throughout the world to foster greater collaboration amongst our works while enabling us to be more nimble to meet emerging demands in service to God's people."
-Fr. Scott Santarosa, SJ, Provincial Jesuits West
https://jesuitswest.org/Assets/Publications/File/Mission_2017_Fall.pdf
"Our new province is part of the Society of Jesus' worldwide effort to restructure its administrative model, cutting down the number of geographic provinces throughout the world to foster greater collaboration amongst our works while enabling us to be more nimble to meet emerging demands in service to God's people."
-Fr. Scott Santarosa, SJ, Provincial Jesuits West
https://jesuitswest.org/Assets/Publications/File/Mission_2017_Fall.pdf
Aquinas and the Greek Fathers
Ave Maria University: Upcoming Conference on Aquinas and the Greek Fathers
Includes a short Q&A with Fr. Andrew Hofer, OP.
Includes a short Q&A with Fr. Andrew Hofer, OP.
Sunday, August 27, 2017
Saturday, August 26, 2017
Pertinacious Papist: Sammons and Lawler: why we pretend nothing went wrong after Vatican II
Three articles were published recently revisiting the confusion following Vatican II and suggesting how to make sense of it: - Martin Mosebach, "Pope Benedict's Red Thread," *First Things* (August 10, 2017) - Eric Sammons, "Evangelization, Vatican II, and Censorship," *Crisis* (August 15, 2017) - Phil Lawler, "Let's stop pretending: something DID go wrong after Vatican II," *CatholicCulture.org* (August 23, 2017) The last article by Lawler draws the three together by summarizing points made by Mosebach and Sammons. Mosebach's and Sammons' articles, however, sh...
Three articles were published recently revisiting the confusion following Vatican II and suggesting how to make sense of it: - Martin Mosebach, "Pope Benedict's Red Thread," *First Things* (August 10, 2017) - Eric Sammons, "Evangelization, Vatican II, and Censorship," *Crisis* (August 15, 2017) - Phil Lawler, "Let's stop pretending: something DID go wrong after Vatican II," *CatholicCulture.org* (August 23, 2017) The last article by Lawler draws the three together by summarizing points made by Mosebach and Sammons. Mosebach's and Sammons' articles, however, sh...
The Church is More than the Patriarchate of Rome
The knowledge of Roman Catholics remains abysmal on this point.
Making sense of Pope Francis’ statement about “the liturgical reform” by Christopher R. Altieri
The Holy Father is focusing his (and our) attention on the rational substance of the reform process.
Making sense of Pope Francis’ statement about “the liturgical reform” by Christopher R. Altieri
The Holy Father is focusing his (and our) attention on the rational substance of the reform process.
Friday, August 25, 2017
The Current Occupant of the See of Rome Needs a Primer on Papal Authority
CWR Dispatch: Liturgy, papal infallibility, and terminology by Edward N. Peters
In what way can a pope declare that “liturgical reform” is “irreversible”?
(original)
In what way can a pope declare that “liturgical reform” is “irreversible”?
(original)
Thursday, August 24, 2017
Wednesday, August 23, 2017
"Sure thing, Boss."
It is interesting how "boss" has replaced "sir" as a colloquial way of showing respect (to a man). (I have not yet heard a woman use this form of address yet.)
Tuesday, August 22, 2017
Monday, August 21, 2017
Sunday, August 20, 2017
If Adam had not sinned, would there be any sex differences? Would men and women have had interchangeable minds/psyches? How can one claim that men would not have been the head of women if there had been no fall, except by inferring (erroneously) that this headship is a consequence of the Fall or that it is sinful domination?
Saturday, August 19, 2017
Friday, August 18, 2017
Does he even consider international law on refugees?
No.
Trumpism, Terrorism, and Thomism by Joseph G. Trabbic
On Thomistic principles, Trump’s ban on Syrian refugees whose lives are in danger is not morally justifiable. Bans on other travelers and immigrants, however, are not as problematic.
Related:
Banning Muslim Travel to the US? A Thomistic Perspective on Donald Trump’s Proposal by Joseph G. Trabbic
Is there a moral obligation for the US not to enact Donald Trump’s proposed ban on Muslim travel into the US?
Trumpism, Terrorism, and Thomism by Joseph G. Trabbic
On Thomistic principles, Trump’s ban on Syrian refugees whose lives are in danger is not morally justifiable. Bans on other travelers and immigrants, however, are not as problematic.
Related:
Banning Muslim Travel to the US? A Thomistic Perspective on Donald Trump’s Proposal by Joseph G. Trabbic
Is there a moral obligation for the US not to enact Donald Trump’s proposed ban on Muslim travel into the US?
Thursday, August 17, 2017
Is lex talionis part of the natural law?
It is certainly in operation in the animal world. Even if it is a consequence of the Fall, can a Christian deny that it is ordered to a good, even if a limited or subordinate good?
Wednesday, August 16, 2017
Tuesday, August 15, 2017
Monday, August 14, 2017
Sunday, August 13, 2017
Saturday, August 12, 2017
Friday, August 11, 2017
Thursday, August 10, 2017
Wednesday, August 09, 2017
Tuesday, August 08, 2017
The Feast of the Transfiguration
CWR: Blessed Grapes and Hymns of Glory: The Feast of the Transfiguration in the Eastern Churches by Christopher B. Warner
Contemplation of Christological events, like the Transfiguration, provides a wealth of liturgical poetry and hymnography in the Eastern Church
Contemplation of Christological events, like the Transfiguration, provides a wealth of liturgical poetry and hymnography in the Eastern Church
Monday, August 07, 2017
The Unia
Do Latins still use the Uniates in their apologetics/polemics against the Orthodox? "See there are some Eastern Christians who admit Rome's claims about the papacy and are rightly in communion with its bishop! You Orthodox just need to see the truth."
I am guessing that even in 2017 there are still Latin apologists who take this approach.
Given the lack of opposition by many Eastern Catholic churches to the pretenses of Rome, should the Orthodox not be wary of the restoration of communion still? Latins would deny that this is a legitimate form of dissent. But would it be possible for communion to be restored while there is still disagreement about the office of the bishop of Rome?
I am guessing that even in 2017 there are still Latin apologists who take this approach.
Given the lack of opposition by many Eastern Catholic churches to the pretenses of Rome, should the Orthodox not be wary of the restoration of communion still? Latins would deny that this is a legitimate form of dissent. But would it be possible for communion to be restored while there is still disagreement about the office of the bishop of Rome?
Sunday, August 06, 2017
Saturday, August 05, 2017
Friday, August 04, 2017
Thursday, August 03, 2017
Wednesday, August 02, 2017
Tuesday, August 01, 2017
Monday, July 31, 2017
Sunday, July 30, 2017
Silence During the Eucharist
I have read only parts of Cardinal Sarah's book on silence, so my thoughts this afternoon on this are tentative. I would also have to review Joseph Ratzinger's Spirit of the Liturgy.
Let us distinguish between interior silence, which is recollection or the result of recollection, from exterior silence. Interior silence is a necessary condition for "active participation"; another condition which is needed for the perfection of active participation would be charity.
Would it be correct to claim that it is the position of Ratzinger, Sarah, Latin traditionalists and those who would pursue a reform of the reform that moments of exterior silence are an essential feature of the Roman-rite Eucharist? But perhaps even Roman-rite "renovators" would not disagree. (Examples at Pray, Tell: Where has all the silence gone?, A Silent Reality, Seeking Sacred Silence, Cardinal Sarah on Silence, Read Cardinal Sarah Accurately)
Rather, the problem with the "renovators," besides their failure to preserve the integrity of the Roman rite and use of all of the propers and a "few" other issues, is their advocacy of contemporary worship music, as well as their acceptance of an erroneous sentimentalism in liturgical praxis, especially in its oral or verbal dimension (culminating in the casualness which some take to be a mark of the turn to the horizontal), which destroy interior recollection.
What then of the Byzantine rite? It may give the impression that the singing of the Divine Liturgy is almost continuous. There may be some pauses in the singing, or after the readings, occasions of exterior silence. But these are short and not as pronounced as they are in the Roman rite? The practice of keeping a silent temple for the purpose of recollection and preparation is generally observed in Byzantine communities, something that has been lost in many Latin parishes in the United States.
Does all that singing constitute a form of "busy-ness" which perturbs interior recollection? Does continuous singing fatigue the mind? I think preservation of interior silence can be aided by pauses or longer transitions between sung texts if necessary. But if we become trained in frequent vocal (not in a loud voice but in the manner that Fr. Gabriel Bunge claims is ancient) and sung prayer (something that tends to be neglected in the United States at least) may it be that we can slowly become used to the entirety of the Divine Liturgy as prayer as well? (It seems to me that at home, private prayer should often be vocal or spoken as well as being silent when necessary, but prayer in common should be sung as much as possible.)
Not that the more sophisticated lovers of the Roman liturgical tradition are saying this, but some populists may claim that silence is needed for "private prayer" or "thanksgiving" as if the Eucharist were not a prayer or THE act of Thanksgiving. I would even claim that the adaptations and changes that the "renovators" seek to spread vitiate the Eucharist as prayer.There may be an
existential or spiritual need for private prayer if the liturgy is unintelligible (being in a language with which one is not fluent) and thus not accessible in itself as prayer. But that should be an indication of a problem with liturgical praxis.
What of the use of silence in other rites of the Church? Are there any such native breaks of exterior silence which are not Latinizations or consequences of persecution and a minimization of the liturgy?
Let us distinguish between interior silence, which is recollection or the result of recollection, from exterior silence. Interior silence is a necessary condition for "active participation"; another condition which is needed for the perfection of active participation would be charity.
Would it be correct to claim that it is the position of Ratzinger, Sarah, Latin traditionalists and those who would pursue a reform of the reform that moments of exterior silence are an essential feature of the Roman-rite Eucharist? But perhaps even Roman-rite "renovators" would not disagree. (Examples at Pray, Tell: Where has all the silence gone?, A Silent Reality, Seeking Sacred Silence, Cardinal Sarah on Silence, Read Cardinal Sarah Accurately)
Rather, the problem with the "renovators," besides their failure to preserve the integrity of the Roman rite and use of all of the propers and a "few" other issues, is their advocacy of contemporary worship music, as well as their acceptance of an erroneous sentimentalism in liturgical praxis, especially in its oral or verbal dimension (culminating in the casualness which some take to be a mark of the turn to the horizontal), which destroy interior recollection.
What then of the Byzantine rite? It may give the impression that the singing of the Divine Liturgy is almost continuous. There may be some pauses in the singing, or after the readings, occasions of exterior silence. But these are short and not as pronounced as they are in the Roman rite? The practice of keeping a silent temple for the purpose of recollection and preparation is generally observed in Byzantine communities, something that has been lost in many Latin parishes in the United States.
Does all that singing constitute a form of "busy-ness" which perturbs interior recollection? Does continuous singing fatigue the mind? I think preservation of interior silence can be aided by pauses or longer transitions between sung texts if necessary. But if we become trained in frequent vocal (not in a loud voice but in the manner that Fr. Gabriel Bunge claims is ancient) and sung prayer (something that tends to be neglected in the United States at least) may it be that we can slowly become used to the entirety of the Divine Liturgy as prayer as well? (It seems to me that at home, private prayer should often be vocal or spoken as well as being silent when necessary, but prayer in common should be sung as much as possible.)
Not that the more sophisticated lovers of the Roman liturgical tradition are saying this, but some populists may claim that silence is needed for "private prayer" or "thanksgiving" as if the Eucharist were not a prayer or THE act of Thanksgiving. I would even claim that the adaptations and changes that the "renovators" seek to spread vitiate the Eucharist as prayer.There may be an
existential or spiritual need for private prayer if the liturgy is unintelligible (being in a language with which one is not fluent) and thus not accessible in itself as prayer. But that should be an indication of a problem with liturgical praxis.
What of the use of silence in other rites of the Church? Are there any such native breaks of exterior silence which are not Latinizations or consequences of persecution and a minimization of the liturgy?
Saturday, July 29, 2017
Friday, July 28, 2017
(St.) Photios on Icons
St. Photius: On the Essence of Icons by Fr. Ted Bobosh
Living in the literary culture of the 21st Century, and being shaped by the literary tradition of recent centuries, it is hard to imagine that at one time Christians, like Photius, thought the pictured icon to be “truer” than the written text – a more certain witness to the incarnation of Jesus Christ.
Living in the literary culture of the 21st Century, and being shaped by the literary tradition of recent centuries, it is hard to imagine that at one time Christians, like Photius, thought the pictured icon to be “truer” than the written text – a more certain witness to the incarnation of Jesus Christ.
Thursday, July 27, 2017
Elder Ephraim
The Elder Ephraim of Arizona: His contribution to North America by Igumen Gregory (Zaiens)
I will introduce this topic with a question: What has Elder Ephraim done for monasticism in our land?
I will introduce this topic with a question: What has Elder Ephraim done for monasticism in our land?
Wednesday, July 26, 2017
Elder Paisios
Closer Than My Own Father: Elder Paisios and His Spiritual Children, Part 1 by Ekaterina Stepanova
The path to Athos is open to men only. But in Greece there is a women’s monastery where they live according to strict Athonite rules and serve without electricity, by candlelight. This monastery, in the village of Souroti, was founded by Elder Paisios the Athonite, whose books have been so popular in the past few years in America and Russia. A correspondent of “Neskuchnii Sad” headed to Souroti to meet with people who remember Elder Paisios.
Part 2
Related:
New church of St. Paisios the Athonite consecrated in Syria
The path to Athos is open to men only. But in Greece there is a women’s monastery where they live according to strict Athonite rules and serve without electricity, by candlelight. This monastery, in the village of Souroti, was founded by Elder Paisios the Athonite, whose books have been so popular in the past few years in America and Russia. A correspondent of “Neskuchnii Sad” headed to Souroti to meet with people who remember Elder Paisios.
Part 2
Related:
New church of St. Paisios the Athonite consecrated in Syria
Tuesday, July 25, 2017
2017 Hillenbrand Lecture by Bishop Steven Lopes
The Worship of God in the Beauty of Holiness by Most Rev. Steven J. Lopes
Bishop Lopes' June 21, 2017 Hillenbrand Lecture at the Liturgical Institute of the University of Saint Mary of the Lake, where he offered a presentation on Divine Worship.
Bishop Lopes' June 21, 2017 Hillenbrand Lecture at the Liturgical Institute of the University of Saint Mary of the Lake, where he offered a presentation on Divine Worship.
Fractured Chalcedonian Orthodoxy
‘Pan-Orthodox’ = Non-Orthodox? by Archpriest Andrew Phillips
Sadly, the phrase ‘Pan-Orthodox’ really means ‘only for selected Orthodox’. In fact, it means ‘for new calendarists only’ (thus, excluding 85% of Orthodox), and for ecumenists, modernists, freemasons and liberal intellectuals (thus, excluding 99.9% of the rest). How has this distortion of meaning come about?
Sadly, the phrase ‘Pan-Orthodox’ really means ‘only for selected Orthodox’. In fact, it means ‘for new calendarists only’ (thus, excluding 85% of Orthodox), and for ecumenists, modernists, freemasons and liberal intellectuals (thus, excluding 99.9% of the rest). How has this distortion of meaning come about?
Monday, July 24, 2017
Eastern Christian Books: Cyril Hovorun on the Church's Scaffolds
Eastern Christian Books: Cyril Hovorun on the Church's Scaffolds: At the end of May I noted some initial thoughts on Fr Cyril Hovorun's new book, Scaffolds of the Church , which I was then half-way thr...
Sins that Cry to Heaven for Vengeance?
Catholic.com: What are sins that cry to heaven for vengeance and sins against the Holy Spirit?
There is no mention of tyranny in the Old Testament -- were tyrants seen as a punishment deserved by the people in all instances? If the list is scriptural, one should be hesitant to add to it, but what seem to be other candidates? Social Justice Warriors may have their own choices; I think of tyranny and the imposition of a feminist legal and social order, which is contrary to Natural Law. (Catholics who have been indoctrinated in liberalism would disagree.)
There is no mention of tyranny in the Old Testament -- were tyrants seen as a punishment deserved by the people in all instances? If the list is scriptural, one should be hesitant to add to it, but what seem to be other candidates? Social Justice Warriors may have their own choices; I think of tyranny and the imposition of a feminist legal and social order, which is contrary to Natural Law. (Catholics who have been indoctrinated in liberalism would disagree.)
A Single Calendar and Lectionary for Both Forms of the Roman Rite?
Is it possible?
Rorate Caeli: A common calendar and lectionary for the Novus Ordo and TLM? A committee already tried to make one up, and failed.
The three-year cycle needs to be discarded; imposing it on the EF would be a disaster.
Rorate Caeli: A common calendar and lectionary for the Novus Ordo and TLM? A committee already tried to make one up, and failed.
The three-year cycle needs to be discarded; imposing it on the EF would be a disaster.
Fr. John Whitford on Head Coverings
Uncovering the Truth: Head Coverings and Revisionist Biblical Interpretation by Fr. John Whiteford
On what basis does Mark Arey present his novel interpretations as if they were the correct Orthodox understanding of this passage? Certainly not on the basis of the Fathers. Certainly not on the basis of how the Church has always understood this passage.
On what basis does Mark Arey present his novel interpretations as if they were the correct Orthodox understanding of this passage? Certainly not on the basis of the Fathers. Certainly not on the basis of how the Church has always understood this passage.
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