The Feast of the Apparition of the Cross

NLM: The Feast of the Apparition of the Cross by Gregory DiPippo

Who Is the Future of Existential Thomism?

Finished writing a review of John F.X. Knasas’s Thomistic Existentialism & Cosmological Reasoning. Knasas has a distinctive—I think difficult—voice and it left me wondering: who in the younger generation might be carrying the torch for “Thomistic Existentialism”?

— Josh Hochschild (@JoshHochschild) May 4, 2020

European Society of Philosophy CFP

webpage

This call for papers for an issue of the journal of the European Society for Moral Philosophy on political philosophy looks very promising: https://t.co/FZ7l25mZey

— Pater Edmund (@sancrucensis) May 7, 2020

Fr. Stamatis Skliris

Orthodox Arts Journal: The Icon Painting of Fr. Stamatis Skliris: A Call for Authenticity By Fr. Silouan Justiniano


His website.

The Icon as a unique and inimitable fact in the Church

The Pontificale Romano-Germanicum

NLM: The Purest Source of the Roman Palm Sunday Rites by Gregory DiPippo

Western Culture

CWR Dispatch: Ratzinger’s Western Culture delves deeply into the foundations of European life
This collection offers reflections on many of the fundamental underpinnings of the life of society, applicable to both European and non-European countries.

Ignatius Press

Edit. 5/12
A review: What Will Become of Europe? by Carson Halloway

Concilium v. Communio

CWR Dispatch: Joseph Ratzinger, Theological Reformer by George Weigel
(Also published at First Things.)

As I wrote in The Irony of Modern Catholic History, a fissure in the ranks of the reformist theologians at Vatican II began to open up during the Council’s third session, held in the fall of 1964. A new theological journal, Concilium, was being planned by some of the Council’s influential theological advisers (many of whom had been heavily censored in the pre-Vatican II years). A towering figure among them, the French Jesuit Henri de Lubac, began to worry that Concilium would take the reformist project in a deconstructive direction: one that would do serious damage to what John XXIII, in his opening address to the Council, called “the sacred deposit of Christian doctrine,” which Pope John urged “be more effectively defended and presented.”
  
The first several issues of the new journal intensified de Lubac’s concerns. So in May 1965 the most venerable member of its editorial committee quietly withdrew from the Concilium project while continuing his work at the Council itself. As Vatican II drew to a close, others would join him in expressing serious reservations about the tack being taken by their onetime theological allies. And those concerns did not lessen over time.  

The result was what I call in my book “The War of the Conciliar Succession”: the war to define what Vatican II was and what Vatican II intended for the Catholic future. This war was not a struggle between “traditionalists” and “progressives.” It was a bitterly fought contest within the camp of Vatican II theological reformers. It continues to this day. And the question that so concerned Henri de Lubac remains entirely pertinent, 56 years later: Would an interpretation of the Council that effectively set the Catholic Church against “the sacred deposit of Christian doctrine” end up betraying the gospel and emptying it of its power?  

Joseph Ratzinger joined de Lubac and other dissident conciliar reformers in launching another theological journal, Communio, which he and his colleagues hoped would advance an interpretation of Vatican II that was in continuity with the Church’s settled doctrine even as it developed the Church’s understanding of that doctrine. Communio, now published in 14 language editions, has been a creative force in Catholic intellectual life for decades. Like Ratzinger, Communio is not against Vatican II; it has challenged what its authors contend is a wrongheaded interpretation of Vatican II.

Only one group was engaged in true reform, though in a wrong-headed way by employing the council to do it. Would  it be accurate to say the progressives were leaning towards heresy or had embraced it? Or were they guilty of an archaeologistic thinking that reflected a historical reality that existed only in their imagination? (Simplicity, the Eucharist as Last Supper, and all that?)

Evidence of Bugnini Being a Freemason?

Rorate Caeli: BOMBSHELL: New historical evidence emerges in support of Bugnini’s membership in Freemasonry — Names are named

Eastern Christian Books: Bulgakov on the Apocalypse of John

Eastern Christian Books: Bulgakov on the Apocalypse of John

The Apocalypse of John: An Essay in Dogmatic Interpretation by Sergius Bulgakov

Peter Kwasniewski on the Roman Canon

Rorate Caeli:

“The Roman Canon: Pillar and Ground of the Roman Rite” — Full text of Dr. Kwasniewski’s lecture

Today, in honor of the feast of Pope St. Pius V, I am pleased to present to readers of Rorate Caeli the full text of my lecture on the Roman Canon, which in recent years has been delivered in a number of places in varying forms. The lecture had previously been translated into and published in Italian (“Pilastro e Fondamento del Rito Romano: il Canone Romano come Norma Dottrinale e Morale”) and German (“Im Herzen des katholischen Gottesdienstes: Zwölf Glaubenswahrheiten im römischen Kanon”).

More on the Palm Sunday Blessing and Procession

NLM: The Ancient Form of the Palm Sunday Blessing and Procession by Gregory DiPippo

Leonardo Lugaresi on Televised Masses

Sandro Magister: “To Be Or Not To Be.” The Capital Question of Masses on TV

Fausto Bertinotti, Julián Carrón, Antonio Polito - Il muro che cadde due volte

Law 101

How do we understand the law? According to the mind of the legislator, and in the case of the Constitution, according to the mind of the states who ratified it.

Chronicles: Faux Originalism by Mark Pulliam

In response to the activism of the Warren Court (and the marginally better record of the subsequent Burger Court), conservatives in the 1970s, led by Robert Bork, advocated a jurisprudence of “original intent”—hewing to the original meaning of the Constitution, based on its text and history. Following decades of heedless activism, this was a bold position. In a 1982 article in National Review, Bork famously stated that “The truth is that the judge who looks outside the Constitution always looks inside himself and nowhere else.” Like the boy who pointed out that the emperor was naked, Bork’s critique was devastating.

Famed jurist Antonin Scalia and others tweaked “original intent”—which focused on the subjective intentions of individual Framers—into a more general inquiry into the original public meaning of the constitutional provisions when they were enacted and ratified. How were the words understood at the time they were adopted? This is the central doctrinal question of constitutional originalism.

Will Vermeule eventually concede this? Or will he stick to his error of judging "originalism" to be a form of "legal positivism"?

Webinar with Fr. Bogdan Bucur

Waiting for This One to Be Published

Nobody knows more about the history of Catholic social teaching than Russell Hittinger.

This lecture is a preview of Russ’s book forthcoming later this year. https://t.co/sDVXNzu5AA

— Josh Hochschild (@JoshHochschild) April 29, 2020

Can There Be a Reform of the Reform?

1P5: Why the “Reform of the Reform” Is Doomed by Peter Kwasniewski

Why are there still liturgically minded people defending the Novus Ordo or promoting its “redemption” through Ratzingerian improvements?

Only now are some younger men becoming bishops; thus we see examples like Thomas Daly or Alexander Sample, both of whom sponsored liturgical conferences, which I think are aimed at an enrichment of both forms of the Roman rite. There are also probably many bishops like Joseph Strickland, who prefer the OF but allow their priests to study and celebrate the EF, and perhaps introduce some enrichment into the OF. But many dioceses still have the old guard in positions of power, though many have retired in recent years and will continue to retire, while others have the next generation of "progressives" in charge. So, ask the question again in 5 years, and maybe things won't seem so bleak, at least with respect to liturgical praxis.

Let's break down the second claim.

Cappella Romana, Icons of Sound - Part 1

Related:

"Faith"

This is the "pisteuo" Πιστεύο pblm.
Credere does not mean epistemic belief, but trust, which I defined as "pisteic", a kind of doxastic committment . From the Nicene credo: "Πιστεύομεν εἰς ἕνα Θεὸν"
In Engligh, "belief" ~beloved.
Note: δόξα = belief, gift, & glorification. https://t.co/qZYuRKfKPz

— Nassim Nicholas Taleb (@nntaleb) May 3, 2020

2/ In Semitic lang., "Amen" means "trust", not epistemic belief, so professions of faith state trust.

The Syriac credo is "mhayminan 7ad aloho" = "WE TRUST only one god". (not "I" since; is no Nicene creed for non Greek-Orthodox/Cath)
Doxa in Christian Aramaic/Syriac is tshba7. pic.twitter.com/VLTM6j7Fbo

— Nassim Nicholas Taleb (@nntaleb) May 3, 2020

3) The pisteuo pbm is the reason first-order atheists a la Dawkins & religious people talk past one another: simply religious beliefs never claimed to be epistemic that is, belief in the scientific sense.

You need to remove verbalism & labels to understand what something means.

— Nassim Nicholas Taleb (@nntaleb) May 3, 2020

From the Altar to the Icon Corner: Bringing Liturgical Prayer Home