Monday, October 24, 2016
Who Can Block the Holy Spirit?
I read Matthew Levering's Engaging the Doctrine of the Holy Spirit. Regarding the Holy Spirit’s unitive mission in the Church, Levering responds to Kendall Soulen, who focuses on relationship between the Holy Spirit and multiplicity or diversity, by emphasizing the Holy Spirit’s promotion of unity in truth and unity in charity, the bond that unites the Church. I was reminded of the Kontakion hymn in the Byzantine rite for the feast of Pentecost, which contrasts God’s dispersal of mankind at Babel with His calling of all to become His people at Pentecost. God’s undoing of the tower Babel is not through the Church having a single, uniform language and culture, but through the unifying of diverse peoples with their own Christianized languages and cultures. But as we see in the history of the estrangement between Catholics and Orthodox, and the early separation of the Oriental, or Non-Chalcedonian, Orthodox churches and the Assyrian Church of the East, differences in languages or terminology (as mentioned above in the dispute over the Filioque), exacerbated by political issues, nationalism, cultural chauvinism, and other factors, have been significant barriers to agreement and communion. But the greatest cause of the failure of the apostolic churches to reach full communion in the past may have been insufficient charity (and humility). In relation to the Holy Spirit’s mission of unity, it seems to me that the zeal of bishops to preserve the unity of faith may have surpassed their zeal for charity. In this respect, the tasks of the Third and Fourth Ecumenical Councils remain incomplete (though the various apostolic churches have in the last half-century issued statements with other churches that they do not really disagree on the important issues of Christology). All must examine their conscience or the churches will continue to be chastised. The Holy Spirit is the force behind healing and reconciliation; but can it even be said that in defense of Bouyer's thesis in The Church of God, that the Holy Spirit has never failed to preserve those who have no fault in the separation in the unity of faith and charity, even though some of their bishops may have thought otherwise and excluded each other from communion?
Anamnesis, Not Amnesia: The 'Healing Memories' and the Problem of 'Uniatism' by Father Robert Taft, S.J.
Ecumenism and healing of memories; ecclesiological issues?
Anamnesis, Not Amnesia: The 'Healing Memories' and the Problem of 'Uniatism' by Father Robert Taft, S.J.
Ecumenism and healing of memories; ecclesiological issues?
Sunday, October 23, 2016
Saturday, October 22, 2016
An International Conference on Vocations
for the Patriarchate of Rome. Like it'll help with the crisis.
Related:
Related:
Christendom College Seeks to Build a New Chapel
Their current recruitment video: Dare to be Great? Reminds me of Donald Trump and "Make America Great Again."
Christendom College launches a new capital campaign.
They want to build a Gothic-style chapel even though none of the other buildings are in that style. And I personally think that overall, Gothic is not that attractive, though some Gothic temples here and there are beautiful, especially if they are made primarily out of wood. The first chapel may be simple, but I think it fits the campus better and is more American in appearance ("colonial" style?). What will the locals think of the temple? A foreign intrusion into their area? (Did they even bother to consult the locals for the design?)
They plan to convert the current chapel into a cultural center.
What alternative Latin architectural style might be suitable for the campus? Did they choose Gothic because it is associated with the medieval period? Modified colonial, with some Renaissance influence, something to complement the library?
There are different national styles of Byzantine architecture, but do we see as much change in these styles over time? Is Byzantine architecture more likely to be stable and have the semblance of "timelessness"?
Related:
O Ancient Beauty Ever New: Thinking about Sacramental Architecture by Steven Shloeder, Ph.D.
How different would some of those designs be if the architects did not have pews in mind when they created their designs?
Restoring Sacred Architecture to a Higher Plane by TRENT BEATTIE
William Heyer works to draw faith communities heavenward.
Christendom College launches a new capital campaign.
They want to build a Gothic-style chapel even though none of the other buildings are in that style. And I personally think that overall, Gothic is not that attractive, though some Gothic temples here and there are beautiful, especially if they are made primarily out of wood. The first chapel may be simple, but I think it fits the campus better and is more American in appearance ("colonial" style?). What will the locals think of the temple? A foreign intrusion into their area? (Did they even bother to consult the locals for the design?)
They plan to convert the current chapel into a cultural center.
What alternative Latin architectural style might be suitable for the campus? Did they choose Gothic because it is associated with the medieval period? Modified colonial, with some Renaissance influence, something to complement the library?
There are different national styles of Byzantine architecture, but do we see as much change in these styles over time? Is Byzantine architecture more likely to be stable and have the semblance of "timelessness"?
Related:
O Ancient Beauty Ever New: Thinking about Sacramental Architecture by Steven Shloeder, Ph.D.
How different would some of those designs be if the architects did not have pews in mind when they created their designs?
Restoring Sacred Architecture to a Higher Plane by TRENT BEATTIE
William Heyer works to draw faith communities heavenward.
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