Sunday, September 05, 2010

Books about Dom Lambert Beauduin and Chevetogne

Fr Antoine Lambrechts recommends the following:
For those who read French and want to read something thoroughly on the history of Chevetogne, I can warmly advise You to read the most recent biography of Lambert Beauduin :

LOONBEEK, Raymond & MORTIAU, Jacques : Un pionnier : Dom Lambert Beauduin (1873-1960). Liturgie et Unité des chrétiens. 2 Volumes (1600 pages !), Louvain & Chevetogne, 2001.

And a strongly abbriged version (but not less interesting) by the same authors:

LOONBEEK, Raymond & MORTIAU, Jacques : Dom Lambert Beauduin visionnaire et précurseur (1873-1960). Un moine au coeur libre. Préface d’Enzo Bianchi. Paris, Editions du Cerf, 2005 (280 p.).

Unfortunately, there is not yet an english translation, only a Dutch translation of the last one. A German translation is in preparation.

fr Antoine

Saturday, September 04, 2010

Friday, September 03, 2010

Thursday, September 02, 2010


Eirenikon: Gabriel Bunge, OSB, received into Orthodoxy (I posted about the news here.)

As some have compared his conversion to that of Lev Gillet, I decided to do some googling on the latter...


Father Lev Gillet: The Monk in the City, a Pilgrim in many worlds by Fr. Michael Plekon
The Jesus Prayer
Communion in the Messiah
Cerf: Lev Gillet / Un Moine de l'Église d'Orient

Tuesday, August 31, 2010

Thom Brooks, "Retribution and Capital Punishment"

SSRN (via Mirror of Justice)

It is similar to the argument that capital punishment is to be avoided since it can't be undone, and can be considered a development of that argument, by looking at what is required by justice for the execution of human justice, in the conviction and punishment of individuals.

What is required for the possession of moral certitude on the part of the judge or jury? Is does justice necessitate that one should consider (or eliminate) the potential for error beyond this?

Reasonably Vicious

Something KK is examining in her disssertation -- Reasonably Vicious by Candace Vogler. (Her faculty page.) Last time I asked (a while ago) KK's dissertation was on the practical syllogism. There is a recommendation by Alasdair MacIntyre on the back cover...

Google Books

A review.
SEP: Practical Reason and the Structure of Actions

Something by Fr. Flannery: "Anscombe and Aristotle on Corrupt Minds"

Monday, August 30, 2010

Fr. Koterski on Charlie Rose

Talking about the funeral of Pope John Paul II.

Sunday, August 29, 2010

Another question about theology of the body.

Does it seem like some theology of the body enthusiasts take their direction from romance novels written for women? Is the source to be found in Love and Responsibility? We can say men should be considerate, caring, and so on to their wives, at all times in their marriage, and prior to and during mraital relations, but does this always manifest itself in the same external actions? How specific do TOB enthusiasts get in their recommendations? And how much should be left to the discretion of spouses, as they learn to appreciate each other and the differences between men and women? Some might claim that the man "taking the lead" or showing some dominance is too animalistic (perhaps because this is instinctual, but for other reasons as well), but is it possible that going to the other extreme is problematic, leading to a "disembodied sexuality" (even if it sounds oxymoronic) as it does not take into account the differences between male and female psychology. One can criticize men for being "selfish" but is it possible that a man we might characterize as being "selfish" nonetheless satisfies his wife? And if that is the case, is it really being selfish? (Or is that behavior really wrong?) Can we always judge this to be selfish behavior? Should Catholic moralists really go beyond giving concrete guidelines and proceed into the "privacy of the bedroom" and examine everything that happens there? Barring those actions that have been judged to be immoral by "traditional" moral theology, should we judge what happens between a husband and his consenting wife as not attaining to some higher, "spiritual" standard, and thus guilt them for not being good "Catholics"?
Thomistica.net: Forum for discussion created

Saturday, August 28, 2010

InsideCatholic.com

Jeremiah Bannister on InsideCatholic.com's decision to delete responses by various editors of Distributist Review to the recent piece by Jeffrey Tucker.
The Scriptural Roots of St. Augustine's Spirituality by Stephen N. Filippo (via Insight Scoop)

Thursday, August 26, 2010

Wednesday, August 25, 2010

Friday, August 20, 2010

Ite ad Thomam: Louis Bouyer: Enemy of Traditional Theology.
:
There is much that is debatable within the quoted passage, and a discussion of the questions of method that are raised seems proper to theology. A more sustained critique of Fr. Bouyer would require his own account of what theology is and its proper method?


That this is true of “John of St Thomist” theology, {note the audacious ad hominem, a mockery of traditional Thomistic theology} right from its very beginning, is revealed by that theologian’s understanding of what, following St Thomas, he calls a “theological conclusion.”  According to him it is possible, even while adhering to a strict application of syllogistic reasoning, to have two kinds of theological conclusions—one flowing from two revealed premises, the other from one revealed and one philosophical premise.  And this latter kind by its very nature will widen the field, if not precisely of revelation as such, at least of the knowledge we can draw from it.  This may appear at first sight to be a quite innocuous and legitimate development of St Thomas’ idea of a theological conclusion.  In fact, it transforms it to the point of being unrecognizable.  The whole meaning of theological endeavor is at a stroke radically altered, and at the same time even our very conception of revelation.

For St Thomas there are not and cannot be theological conclusions which are not already comprised within revelation.  A theological conclusion is and can only be a revealed doctrinal affirmation of which one has established the logical relationship it has with other doctrinal affirmations of the same species.  The whole of theology moves within faith and so within revelation.  To suppose that it can evade it in order to increase its scope (!) is no longer to understand anything about revelation itself, {thus, pretty much all of post-Tridentine theology, which is founded on this doctrine, is unable to understand revelation} as if theology could ever flatter itself of having gone so far beyond revelation as to be able to complete it.

Can one apply human reasoning to truths about the faith? And if not, would not the truths of revelation be cut off from the truths we come to know about reality?

De un

De unione ecclesiarum: John Kyparissiotes: Preface to the Decades