Wednesday, September 26, 2012
“Christ is in Our Midst” by Anthony E. Clark, Ph.D.
A Catholic pays a visit to a Russian Orthodox Church in Beijing.
(via Insight Scoop)
A Catholic pays a visit to a Russian Orthodox Church in Beijing.
(via Insight Scoop)
Tuesday, September 25, 2012
Monday, September 24, 2012
More on Ecclesial Movements
Will bishops who come from the ecclesial movements be prepared to properly shepherd local Churches? To come up with strategies necessary to revitalize parish life?
Why is a strong parish life necessary for Christians? Certainly it's been part of the history of Christianity, notably for the Early Church, and much weight must be given to its historical reality and importance as a guide for action. Still, some may go so far as to claim that what is needed now are movements tied either to the workplace or to one's profession. If one has time to meet with other members of the movements after work, then they have time to meet with other members of the parish - but only if other members of the parish are willing to commit to deepening their witness to Christ, that is true.
Ecclesial movements can be seen as a temporary band-aid solution and outlet for evangelization efforts because circumstances in many areas prevent a thorough revitalization of the parish, but ecclesial movements are nonetheless ordered to strengthening the life of the local Church at that level. I am not convinced in the long run that many converts will be made in the workplace by ecclesial movements, especially if the nature of the work goes against the "evangelical simplicity" of the Christian life.
What needs to be done is a more thorough explanation of why parish life is necessary for the Christian, one that will draw upon moral theology (and the order of charity), the science of politics (which will elucidate in relation to human goods the nature of the lay vocation, especially with regards to the word, "world," and how it is to be understood), and an exploration of the Church's liturgy as public prayer.
Perhaps it would be better to say that a healthy, vibrant parish life would be the "natural" result of the laity living out their vocation well. But as I've mentioned before, in many parts of the industrialized world, the political economy itself presents obstacles. But we must also look at the culpability of Christians, or the part they have played in the diminishing of parish life, too.
Ian Ker on ecclesial movements
Alba House: New Ecclesial Movements: Communion and Liberation, Neo-Catechumenal Way,
Charismatic Renewal by Tony Hanna (more info)
New City Press: Ecclesial Movements and Communities by Brendan Leahy
Response by Guzman Carriquiry to the paper "On Being Christian in the World"
(I was unable to find a copy of his "The Ecclesial Movements in the Religious and Cultural Context of the Present Day" online.)
Joseph Ratzinger:
The Theological Locus of Ecclesial Movements (pdf)
The Ecclesial Movements: A Theological Reflection on Their Place in the Church
Some of his essays on the topic have been collected here - New Outpourings of the Holy Spirit
(the introduction by Bishop Stanislaw Rylko)
Related:
Pontifical Council for the Laity
Why is a strong parish life necessary for Christians? Certainly it's been part of the history of Christianity, notably for the Early Church, and much weight must be given to its historical reality and importance as a guide for action. Still, some may go so far as to claim that what is needed now are movements tied either to the workplace or to one's profession. If one has time to meet with other members of the movements after work, then they have time to meet with other members of the parish - but only if other members of the parish are willing to commit to deepening their witness to Christ, that is true.
Ecclesial movements can be seen as a temporary band-aid solution and outlet for evangelization efforts because circumstances in many areas prevent a thorough revitalization of the parish, but ecclesial movements are nonetheless ordered to strengthening the life of the local Church at that level. I am not convinced in the long run that many converts will be made in the workplace by ecclesial movements, especially if the nature of the work goes against the "evangelical simplicity" of the Christian life.
What needs to be done is a more thorough explanation of why parish life is necessary for the Christian, one that will draw upon moral theology (and the order of charity), the science of politics (which will elucidate in relation to human goods the nature of the lay vocation, especially with regards to the word, "world," and how it is to be understood), and an exploration of the Church's liturgy as public prayer.
Perhaps it would be better to say that a healthy, vibrant parish life would be the "natural" result of the laity living out their vocation well. But as I've mentioned before, in many parts of the industrialized world, the political economy itself presents obstacles. But we must also look at the culpability of Christians, or the part they have played in the diminishing of parish life, too.
Ian Ker on ecclesial movements
Alba House: New Ecclesial Movements: Communion and Liberation, Neo-Catechumenal Way,
Charismatic Renewal by Tony Hanna (more info)
New City Press: Ecclesial Movements and Communities by Brendan Leahy
Response by Guzman Carriquiry to the paper "On Being Christian in the World"
(I was unable to find a copy of his "The Ecclesial Movements in the Religious and Cultural Context of the Present Day" online.)
Joseph Ratzinger:
The Theological Locus of Ecclesial Movements (pdf)
The Ecclesial Movements: A Theological Reflection on Their Place in the Church
Some of his essays on the topic have been collected here - New Outpourings of the Holy Spirit
(the introduction by Bishop Stanislaw Rylko)
Related:
Pontifical Council for the Laity
Sunday, September 23, 2012
Rorate Caeli: SSPX-Rome: Important - Father Schmidberger speaks on conditions and current status of negotiations with Rome
Updated: video with subtitles
Updated: video with subtitles
Saturday, September 22, 2012
Competing with Joseph Ratzinger?
Soon to be published by Liturgical Press: Jesus of Nazareth: What He Wanted, Who He Was by Gerhard Lohfink - the English translation of a book originally printed in German, I guess.
On the mailing from LitPress, there is the blurb: "If you read only one book about Jesus this year..."
with praise from Daniel J. Harrington, SJ, author of Jesus: A Historical Portrait
I can't find any reviews or critiques by trusted Catholic theologians.
Volume 3 of Joseph Ratzinger's work on Christ will be released in time for Christmas this year.
Related: Book Review of Jesus and Community by Gerhard Lohfink 1982, Fortress Press
Edit.
Jesus and human imagination by Raymond A. Schroth | Sep. 25, 2013
Christological heresy and Pelagianism?
On the mailing from LitPress, there is the blurb: "If you read only one book about Jesus this year..."
with praise from Daniel J. Harrington, SJ, author of Jesus: A Historical Portrait
I can't find any reviews or critiques by trusted Catholic theologians.
Volume 3 of Joseph Ratzinger's work on Christ will be released in time for Christmas this year.
Related: Book Review of Jesus and Community by Gerhard Lohfink 1982, Fortress Press
Edit.
Jesus and human imagination by Raymond A. Schroth | Sep. 25, 2013
Christological heresy and Pelagianism?
Chiesa: Vatican Diary / The pope's favorites
"They are the cardinals, the bishops, the priests whom Benedict XVI has wanted to add to the participants in the upcoming synod. Three of them are from Opus Dei. And another three from Communion and Liberation"
Let us pray to the Holy Spirit that those attending the synod will be enlightened. Surely He can overcome deficits in learning and experience?
"They are the cardinals, the bishops, the priests whom Benedict XVI has wanted to add to the participants in the upcoming synod. Three of them are from Opus Dei. And another three from Communion and Liberation"
Let us pray to the Holy Spirit that those attending the synod will be enlightened. Surely He can overcome deficits in learning and experience?
Some thoughts occasioned by Bp. Wcela’s essay on female deacons (via Fr. Z)
A canonical treatment of the question, not a theological response to the ordination of [female] deaconesses in the East and explanations of the practice current in Orthodoxy.
A canonical treatment of the question, not a theological response to the ordination of [female] deaconesses in the East and explanations of the practice current in Orthodoxy.
Friday, September 21, 2012
Vengeance and Justice
Something of note: Ed Feser has written something on vengeance and its relation to justice - Justice or Revenge?
Thursday, September 20, 2012
The theology of Abp. Joseph Augustine DiNoia, O.P. by Michael J. Miller (via Insight Scoop)
"The documents of the Second Vatican Council have lasting value because they were produced and approved by an Ecumenical Council under the guidance of the Holy Spirit. The interpretations of those documents by enthusiasts who emphasized “renewal” and ignored “tradition” were not necessarily the same thing."
"The documents of the Second Vatican Council have lasting value because they were produced and approved by an Ecumenical Council under the guidance of the Holy Spirit. The interpretations of those documents by enthusiasts who emphasized “renewal” and ignored “tradition” were not necessarily the same thing."
Wednesday, September 19, 2012
Tuesday, September 18, 2012
Monday, September 17, 2012
Ecclesia in Medio Oriente
English (pdf) - via FT
Vatican summary
Ecclesia in Medio Oriente: Keys to understanding the new papal document
Related:
Pope's Address Upon Signing Apostolic Exhortation on Mideast [2012-09-14]
It "can be read and understood in the light of this Feast of the Exaltation of the Cross"
Pope's Presentation of "Ecclesia in Medio Oriente"
"A guide to follow the various and complex paths where Christ goes before you" [2012-09-16]
Pope's Address at Ecumenical Meeting in Beirut
"Let us work without ceasing so that the love of Christ may lead us little by little into full communion with each other
Vatican summary
Ecclesia in Medio Oriente: Keys to understanding the new papal document
Related:
Pope's Address Upon Signing Apostolic Exhortation on Mideast [2012-09-14]
It "can be read and understood in the light of this Feast of the Exaltation of the Cross"
Pope's Presentation of "Ecclesia in Medio Oriente"
"A guide to follow the various and complex paths where Christ goes before you" [2012-09-16]
Pope's Address at Ecumenical Meeting in Beirut
"Let us work without ceasing so that the love of Christ may lead us little by little into full communion with each other
Sunday, September 16, 2012
Being
James Chastek, What am I trying to signify by “being”? and Simultaneity and the First, Second, and Third Way
I've been thinking of the question of being in relation to Duns Scotus and univocity, but since my handle of metaphysics is that of a beginner, I am just jotting some notes for later reference. Can there be a concept of being without first some sort of assent that a particular thing is/exists? How can one know any sensible thing without first sensing it? While essence is not the same as existence for contingent beings, does our conception of a thing necessarily have a reference to the judgment that it has existed? Is our conception of being then dependent upon some "being" having an effect upon our senses? A being is, first, that which has acted upon our senses, either directly or via something else?
If so, can our conception of being be univocal in this way, while it is equivocal when we try to reason out how material creatures differ from immaterial beings and God? Being is univocal in accordance with this sort of preliminary definition, but equivocal with a more "scientific" definition?
I've been thinking of the question of being in relation to Duns Scotus and univocity, but since my handle of metaphysics is that of a beginner, I am just jotting some notes for later reference. Can there be a concept of being without first some sort of assent that a particular thing is/exists? How can one know any sensible thing without first sensing it? While essence is not the same as existence for contingent beings, does our conception of a thing necessarily have a reference to the judgment that it has existed? Is our conception of being then dependent upon some "being" having an effect upon our senses? A being is, first, that which has acted upon our senses, either directly or via something else?
If so, can our conception of being be univocal in this way, while it is equivocal when we try to reason out how material creatures differ from immaterial beings and God? Being is univocal in accordance with this sort of preliminary definition, but equivocal with a more "scientific" definition?
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