The fundamental patriarchical structure of the family is sanctioned by Sacred Tradition; but what of the division of sex roles in broader human society? If the delineation of sex roles is not to be found in Sacred Scripture (though it is found with respect to the ordained ministry in the New Testament and also with respect to Jewish society in the Old Testament), is there anything in tradition that condemns it or the principles for the division of sex roles? If not, then on what basis can bishops do so now, other than based on their interpretation of natural law (i.e. "justice" or "equality")?
ON NATURE & THE ECONOMY OF GRACE by Raymond T. Gawronski
Some pedestalizing:
"First, we must ask why God came as a male, not as a female. Although in the last few years I confess I have had reason to entertain doubts, and at the risk of seeming patronizing, I have always suspected it is because men are more in need of salvation than women."
And then...
"In the traditional Catholic understanding, "grace builds on nature without destroying it." So it is no surprise to discover that built into the very nature of things, as revealed in Genesis, is a way of salvation for the male and for the female. Genesis seems to see Adam as basically lazy—he would rather listen to Eve, and enjoy forbidden fruits with her, say, than deny her in the Garden—and so his healing punishment is to till the earth with difficulty, to gather the fruits of the earth from the sweat of his brow."
But the laziness is an archetypical weakness, a characteristic vice, given that men are created to lead, at least within the family and arguably within the political community, and to act in the world. In his sin, Adam fails to assert the authority he is called to exercise. It is not just a way of salvation than a healing of our sin and enabling us to do properly what we have been called to do.
Monday, May 09, 2016
Sunday, May 08, 2016
Saturday, May 07, 2016
CWR Blog: Why is this non-Catholic scholar debunking "centuries of anti-Catholic history"?
An interview with Dr. Rodney Stark, sociologist and author of "Bearing False Witness"
May 07, 2016 03:21 EST
Carl E. Olson
An interview with Dr. Rodney Stark, sociologist and author of "Bearing False Witness"
May 07, 2016 03:21 EST
Carl E. Olson
Rorate Caeli: De Mattei - The current crisis in the context of Church history
Roberto de Mattei
Speech, Roman Life Forum 2016
May 6, 2016
Roberto de Mattei
Speech, Roman Life Forum 2016
May 6, 2016
Friday, May 06, 2016
Thursday, May 05, 2016
Chiesa: Instructions For Not Losing the Way in the Labyrinth of “Amoris Lætitia”
Intentionally written in a vague form, the post-synodal exhortation allows two opposite ways out. A Dominican theologian indicates the right one here. As in a little catechism, for the use of priests and faithful
Intentionally written in a vague form, the post-synodal exhortation allows two opposite ways out. A Dominican theologian indicates the right one here. As in a little catechism, for the use of priests and faithful
Wednesday, May 04, 2016
Chiesa: Jews. The Discord of the Four Brothers
They celebrated Passover together, but then they went their separate ways again. The four subgroups of the Jews of Israel analyzed for the first time in depth by the Pew Research Center in Washington
They celebrated Passover together, but then they went their separate ways again. The four subgroups of the Jews of Israel analyzed for the first time in depth by the Pew Research Center in Washington
Tuesday, May 03, 2016
A Taxonomy of Latin Catholics
Christian Order: On Doctrinal and Moral Disorders Abiding in the Church
Father John A. Hardon's 1990 Commentaries on the “Revised Draft” of the Catholic Catechism
Part 2
Was Fr. Hardon a Latin traditionalist? Perhaps not liturgically, as the author of the above recognizes. (I am not sure if Fr. Hardon had a published opinion on the EF.) But theologically, he was conservative and probably upheld some form of neo-scholasticism in addition to Thomism. As one can see, he criticizes certain points of the CCC based on the Council of Trent (accepted by Fr. Hardon as an ecumenical council) -- the same sort of mindset exhibited by Latin traditionalists which would criticize the judgment that the Liturgy of Addai and Mari, lacking an Institution Narrative, is invalid.
What should we call the position held by Fr. Hardon, Latin traditionalists, and probably many "conservative" Latin Catholics as well? Tridentine Latin Christianity?
Father John A. Hardon's 1990 Commentaries on the “Revised Draft” of the Catholic Catechism
Part 2
Was Fr. Hardon a Latin traditionalist? Perhaps not liturgically, as the author of the above recognizes. (I am not sure if Fr. Hardon had a published opinion on the EF.) But theologically, he was conservative and probably upheld some form of neo-scholasticism in addition to Thomism. As one can see, he criticizes certain points of the CCC based on the Council of Trent (accepted by Fr. Hardon as an ecumenical council) -- the same sort of mindset exhibited by Latin traditionalists which would criticize the judgment that the Liturgy of Addai and Mari, lacking an Institution Narrative, is invalid.
What should we call the position held by Fr. Hardon, Latin traditionalists, and probably many "conservative" Latin Catholics as well? Tridentine Latin Christianity?
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