Eastern Christian Books: Orthodoxy and Ecumenism
Orthodoxy and Ecumenism: Towards an Active Metanoia by Razvan Porumb (Hachette Paris, 2019)
IOTA presentation
Friday, June 07, 2019
Bad Theology?
Or worse, heretical?
CNA: Holy See confirms changes to Italian liturgical translation of Our Father, Gloria
Links to discussions of the proposed translation of the Our Father can be found here. I am going to focus on the Gloria:
The Lord loves everybody for they can have no good whatsoever unless they first be loved by God. But God loves them even if they sin against him, and sinners do not have peace. Peace can be found only in Christ, for someone who lives in Christ and by extension those who may not be living in Christ yet but are cooperating with God's grace. (Or perhaps they may not have been sacramentally incorporated into Christ but have been done so in some other way.) Hence, "men of good will." A better translation of the original Greek would be "men, with whom God is pleased" -- and with whom is God pleased? Those who are righteous by His grace.
So, is Luke 2:14 to be taken as being in the indicative mood, or is it expressing a command (imperative mood) or a wish/desire? Most interpreters seem to take it as being in the indicative mood. If it is in one of the other moods then the new translation may be more defensible though it would still require a lot of proper catechesis to explain the meaning.
CNA: Holy See confirms changes to Italian liturgical translation of Our Father, Gloria
Links to discussions of the proposed translation of the Our Father can be found here. I am going to focus on the Gloria:
In the Gloria, the line “in térra pax homínibus bónae voluntátis” (on earth peace to people of good will) will be translated “pace in terra agli uomini, amati dal Signore” (peace on earth to men, loved by the Lord). It was translated “pace in terra agli uomini di buona volontà” (peace on earth to men of good will).
The Lord loves everybody for they can have no good whatsoever unless they first be loved by God. But God loves them even if they sin against him, and sinners do not have peace. Peace can be found only in Christ, for someone who lives in Christ and by extension those who may not be living in Christ yet but are cooperating with God's grace. (Or perhaps they may not have been sacramentally incorporated into Christ but have been done so in some other way.) Hence, "men of good will." A better translation of the original Greek would be "men, with whom God is pleased" -- and with whom is God pleased? Those who are righteous by His grace.
So, is Luke 2:14 to be taken as being in the indicative mood, or is it expressing a command (imperative mood) or a wish/desire? Most interpreters seem to take it as being in the indicative mood. If it is in one of the other moods then the new translation may be more defensible though it would still require a lot of proper catechesis to explain the meaning.
Thursday, June 06, 2019
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.
Intra-Latin Debates
How do we reconcile our Latin ecclesiology centered on the bishop of Rome with the pontificate of Francis? On one side, the Latin traditionalists, on the other Latin postconciliar "conservatives" who are not necessarily in agreement on all points.
Mirus's piece is more detailed and some of his rebuttals are on point, and while he is correct about the 20th century liturgical movement, it would be wrong to identify that with the postconciliar reform (which had begun under Pius XII) spearheaded by Bugnini.
Nonetheless, both sides are incorrect in so far as they adhere to that Latin ecclesiology, which informs their perspective on matters pertaining to the patriarchate of Rome.
CWR: Infiltration, innuendo, and the longing for certainty by Jennifer Roback Morse
We must not cling to certainty beyond what the facts allow. Infiltration, under-researched and over-stated, fails to meet this standard.
Infiltration: An idiot’s guide to the problems of the Church by Dr. Jeff Mirus
Mirus's piece is more detailed and some of his rebuttals are on point, and while he is correct about the 20th century liturgical movement, it would be wrong to identify that with the postconciliar reform (which had begun under Pius XII) spearheaded by Bugnini.
Nonetheless, both sides are incorrect in so far as they adhere to that Latin ecclesiology, which informs their perspective on matters pertaining to the patriarchate of Rome.
CWR: Infiltration, innuendo, and the longing for certainty by Jennifer Roback Morse
We must not cling to certainty beyond what the facts allow. Infiltration, under-researched and over-stated, fails to meet this standard.
Infiltration: An idiot’s guide to the problems of the Church by Dr. Jeff Mirus
Tuesday, June 04, 2019
Some Latin Soteriology?
CWR: Pope Francis, the uniqueness of Christ, and the will of the Father by Fr. Thomas G. Weinandy, OFM., Cap.
Given the pluralism of world religions, many contemporary academics and pundits argue that Christianity can no longer claim itself to be the one true religion. Not only do those who profess other religious beliefs question [...]
Given the pluralism of world religions, many contemporary academics and pundits argue that Christianity can no longer claim itself to be the one true religion. Not only do those who profess other religious beliefs question [...]
Monday, June 03, 2019
Overstating the Case
The Case for Confucianism in America: How an Ancient Chinese Philosophical Tradition Could Save Our Fraying Democracy by Alexander Zubatov
Was Confucianism sufficient by itself to prevent the Chinese imperial government from turning it into a state ideology and using it to support the imperial system? Or, for that matter, is it preventing the Chinese Communists from attempting to do the same? Confucianism does not address the origin of political authority, nor the nature of the relationship between ruler and ruled, and whether equality between the two is possible. Confucianism, as it currently exists in the classics and whatever tradition of commentary, simply does not have the resources to support republicanism. Perhaps someone can develop the tradition in that direction, though it will be the case that such novelties will be contested by some as not being part of the original tradition, even if the additional premises can be shown to be in harmony with the principles found in the classical texts.
Was Confucianism sufficient by itself to prevent the Chinese imperial government from turning it into a state ideology and using it to support the imperial system? Or, for that matter, is it preventing the Chinese Communists from attempting to do the same? Confucianism does not address the origin of political authority, nor the nature of the relationship between ruler and ruled, and whether equality between the two is possible. Confucianism, as it currently exists in the classics and whatever tradition of commentary, simply does not have the resources to support republicanism. Perhaps someone can develop the tradition in that direction, though it will be the case that such novelties will be contested by some as not being part of the original tradition, even if the additional premises can be shown to be in harmony with the principles found in the classical texts.
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