André Clément, requiescat in pace ... https://t.co/TFTclEOm7t
— The Charles De Koninck Project (@The_CDK_Project) May 16, 2020
L'Homme Nouveau: Adieu à André Clément, premier doyen de l’IPC: l'héritage de Charles De Koninck maintenu et transmis
Friday, May 15, 2020
Eternal Memory
L'Homme Nouveau: Adieu à André Clément, premier doyen de l’IPC: l'héritage de Charles De Koninck maintenu et transmis
Ignatian Humanism by Ronald Modras
Loyola Press
How much of a future for "secular culture" is there? Christians need to live Christ in all their labors, but many are sheltered from seeing that we are in a collapse.
From the Intro:
— Kevin O'Higgins, S.J. (@kevinohigginssj) May 15, 2020
"This book is not a critique of the Enlightenment or secular humanism. It seeks rather to illustrate an alternative humanist tradition ... with equal claim to the title and the Renaissance legacy." pic.twitter.com/OFo9BgKbO5
'Ignatian humanism' is just one expression of a long tradition of 'Catholic humanism' (e.g. 13th/14th century presence of Franciscan, Dominican, Carmelite, Augustinian scholars in fledgling universities like Paris & Oxford).
— Kevin O'Higgins, S.J. (@kevinohigginssj) May 15, 2020
= defining/distinguishing part of Catholic tradition.
In 21st century, no religious order - nor all religious orders combined! - can expect to attract the volume/range of talents necessary to evangelise key sectors of 'secular' culture (arts, science, politics, business, media ...).
— Kevin O'Higgins, S.J. (@kevinohigginssj) May 15, 2020
That mission belongs to the laity (Vatican II).
How much of a future for "secular culture" is there? Christians need to live Christ in all their labors, but many are sheltered from seeing that we are in a collapse.
Benedict XVI on John Paul II
CWR/CNA: Full text: Benedict XVI’s letter marking St. John Paul II’s birth centenary
“Therefore, in essence, an almost impossible task was awaiting the new Pope. Yet, from the first moment on, John Paul II aroused new enthusiasm for Christ and his Church.”
“Therefore, in essence, an almost impossible task was awaiting the new Pope. Yet, from the first moment on, John Paul II aroused new enthusiasm for Christ and his Church.”
Here is the full text of Pope emeritus Benedict XVI's letter marking the centenary of the birth of St. John Paul II #ThankYouJohnPaul2 https://t.co/4djkusZKzm
— Catholic News Agency (@cnalive) May 15, 2020
Pageau on Purity Laws
You won't understand religion by saying Biblical purity laws are hygiene understood in metaphorical truth. But if they participate analogically in a broader pattern of identity and difference, then purity patterns will ensure integrity at several ontological levels simultaneously https://t.co/KGxgzDKjIV
— Jonathan Pageau (@PageauJonathan) May 15, 2020
Eastern Christian Books: Byzantine Liturgical Emotions
Eastern Christian Books: Byzantine Liturgical Emotions
Cambridge University Press: Liturgy and the Emotions in Byzantium: Compunction and Hymnody by Andrew Mellas
Cambridge University Press: Liturgy and the Emotions in Byzantium: Compunction and Hymnody by Andrew Mellas
Thursday, May 14, 2020
Gregory DiPippo Responds to Charles Coebergh
NLM: Bad Scholarship on the Easter Vigil
Gregory DiPippo
Related:
The Series of Articles on Palm Sunday
Gregory DiPippo
Related:
The Series of Articles on Palm Sunday
Nicholas Denysenko on Possible Adaptations in Response to COVID-19
Pray Tell: COVID-19 and Orthodox Liturgical Reform: What’s Possible?
Denysenko gives 4 alternatives to public Divine Liturgies. The first:
The first option is for a Typika service without Communion; the second option that Denysenko gives is for some form of Communion service that can be based on the Typika, with a deacon presiding, but it seems that this would have to be done in a temple. The third option is distributing Holy Communion to the laity so that they may bring it home to share with others. Here Denysenko does not mention the possibility of Holy Communion being taken home with some sort of prayer service, like the Typika to accompany its reception. I would think that this is a possibility.
Either as a form of Communion service or not, the Typika could be done on Sunday. Would the laity have the necessary liturgical resources to be able to do a Typika service on the other days (without Communion) at home? Would that be a good replacement for daily celebration of the Divine Praises? I have heard it said that it is difficult to the Divine Praises at home, as multiple books required. But I read that a version of the Great Horologion is enough for home use.
Besides Holy Transfiguration Monastery, their Great Horologion is also carried by SVS Press and Saint Nectarios Press.
St. Tikhon's Monastery Press has their own verison.
Online: The Horologion and Psalter
Then there are alternatives to the Divine Praises that contain some version of the horologion, like Publican's Prayer Book.
Denysenko gives 4 alternatives to public Divine Liturgies. The first:
Having Matins as a substitute for the Divine Liturgy may be appropriate, but could it be done at home?Sunday Matins or Typica (in-church)
One way to have a Sunday gathering while maintaining physical distancing guidelines is to celebrate a non-Eucharistic service without exceeding the maximum number of people for a safe gathering. Sunday Matins (Orthros) is already appointed to the regular weekly cycle. Parishes that normally celebrate Vigil on Saturday evenings are familiar with resurrection Matins, as are communities of the Greek and Arabic traditions, who celebrate Matins on Sunday morning before the Divine Liturgy. Sunday Matins features psalmody, hymnography, the eleven “eothina” resurrection Gospel readings, and the Great Doxology (Gloria). The addition of a homily to Matins would create a Sunday service honoring the Lord’s resurrection of about one hour, an appropriate way to praise his resurrection while receiving nourishment from his word until it is safe to return to the received Divine Liturgy.
The Typica service offers a viable alternative to Matins. This service features psalmody and the Nicene-Constantinopolitan Creed and allows for the addition of the appointed Epistle and Gospel readings. Many faithful are already familiar with the Typica, as it is often celebrated by the laity or with a deacon presiding when the priest is absent. Matins and the Typica allow for two non-eucharistic Sunday gatherings that honor the requirements of physical distancing.
The first option is for a Typika service without Communion; the second option that Denysenko gives is for some form of Communion service that can be based on the Typika, with a deacon presiding, but it seems that this would have to be done in a temple. The third option is distributing Holy Communion to the laity so that they may bring it home to share with others. Here Denysenko does not mention the possibility of Holy Communion being taken home with some sort of prayer service, like the Typika to accompany its reception. I would think that this is a possibility.
Either as a form of Communion service or not, the Typika could be done on Sunday. Would the laity have the necessary liturgical resources to be able to do a Typika service on the other days (without Communion) at home? Would that be a good replacement for daily celebration of the Divine Praises? I have heard it said that it is difficult to the Divine Praises at home, as multiple books required. But I read that a version of the Great Horologion is enough for home use.
Besides Holy Transfiguration Monastery, their Great Horologion is also carried by SVS Press and Saint Nectarios Press.
St. Tikhon's Monastery Press has their own verison.
Online: The Horologion and Psalter
Then there are alternatives to the Divine Praises that contain some version of the horologion, like Publican's Prayer Book.
Participation in God by Andrew Davison
Cambridge University Press
A review by James Clark at FPR: Imagining Divine Participation
Related:
Church Times review by David Brown.
The CT review has this bit:
What happened to God's being unable to create a square circle not contradicting his omnipotence?
If course it is assumed, it's a book about Christian doctrine, and Davison would probably acknowledge that it is something that we cannot know or prove by reason alone but a truth that must be revealed to us by God Himself. One wonders about the author of the review...
Participation in God: A Study in Christian Doctrine and Metaphysics sold out in a couple of months, and was out of print for two months. Happily, it's now available again. @CambridgeUP @CUPBookshop pic.twitter.com/PLihXduWiY— Andrew Davison (@AP_Davison) December 14, 2019
A review by James Clark at FPR: Imagining Divine Participation
Related:
Church Times review by David Brown.
The CT review has this bit:
In a rare exception, Moltmann’s idea of God’s making space for the world is declared unchristian, whereas from that perspective it is surely Davison, not Moltmann, who radically diminishes the divine nature in not allowing that God could ever create anything radically different from his own nature. Equally, Moltmann would offer a quite different way of thinking about the inexplicable and evil.
What happened to God's being unable to create a square circle not contradicting his omnipotence?
Again, the doctrine of the Trinity is simply assumed throughout, and no attempt is made to engage with why Platonism might have thought its introduction unnecessarily complicating in the conception of everything as derived from one single source.
If course it is assumed, it's a book about Christian doctrine, and Davison would probably acknowledge that it is something that we cannot know or prove by reason alone but a truth that must be revealed to us by God Himself. One wonders about the author of the review...
Of course, Christianity had an answer in insisting on the introduction of the Trinity as revealed doctrine; but, again, except in his introductory section when discussing creation, Davison entirely fails to engage with the way in which our understanding of scripture has changed. St John’s Gospel is repeatedly quoted as though it gave us the historical mind of Jesus, but does it? And, if not, how easily can Aquinas’s account of the incarnate one survive? But what, even, of participation itself? It would seem odd to make the term foundational of all Christian thought if it is not found reflected somewhere in human experience. Yet Davison fails to discuss what might be meant by such experience.The reviewer sounds like a liberal Protestant. What sort of Christian life is he living if he does not understand that Christians participate in the life of Christ?
Hans Urs von Balthasar on John Paul II
CWR: A Pontificate under the Banner of Mary: Hans Urs von Balthasar on Pope Saint John Paul II
“You could never really understand the spirituality of our Holy Father, though,” wrote the Swiss theologian in 1988, shortly before his death, “if you left out his relationship to the Mother of the Lord.”
“You could never really understand the spirituality of our Holy Father, though,” wrote the Swiss theologian in 1988, shortly before his death, “if you left out his relationship to the Mother of the Lord.”
Wednesday, May 13, 2020
The Wages of Sin
"The literary canon of Hebrew-speaking ancients does not distinguish between philosophical & religious principles [as] Athenian Greeks did, yet a conviction that human miscreance corrupts the ecosystem & personal health alike is everywhere apparent."https://t.co/dOxD8JiLbP
— Josh Hochschild (@JoshHochschild) May 13, 2020
"To determine whether and to what extent the wages of sin are indeed an 'etiologic' antecedent of death we apply the concepts and methods of epidemiology, the science of the distribution and determinants of disease across populations."
— Josh Hochschild (@JoshHochschild) May 13, 2020
Not Ethereal But Ghostly/Ghastly
Probably there is better art to accompany the Latin devotion to Our Lady of Fatima.
Edit.
Rorate Caeli: Bishop Athanasius Schneider: "The devotion to Our Lady of Fatima in times of tribulation"
Happy feast of Our Lady of Fatima! pic.twitter.com/vXfBgclAO9
— Josh Hochschild (@JoshHochschild) May 13, 2020
Edit.
Rorate Caeli: Bishop Athanasius Schneider: "The devotion to Our Lady of Fatima in times of tribulation"
Eastern Christian Books: Old Believers and the Search for Unity
Eastern Christian Books: Old Believers and the Search for Unity
To be released in November 2020--
Indiana University Press: Unity in Faith?: Edinoverie, Russian Orthodoxy, and Old Belief, 1800–1918 by James White
To be released in November 2020--
Indiana University Press: Unity in Faith?: Edinoverie, Russian Orthodoxy, and Old Belief, 1800–1918 by James White
Patterson Responds to Pinkoski
Law&Liberty: A Strawman and a Scotsman Walk into the Café de Flore by James M. Patterson
Patterson thought it necessary to rebut Pinkoski to show that his brief summary does not implicate him in being historically ignorant of the various movements which he mentioned. Is Patterson accurate in his recounting that part of European history? If he isn't, someone will probably write a response to correct him.
As for the optics of Latin integralists being associated with Franco and thus "fascism," is Patterson really doing integralists (or neo-integralists as he labels them) justice? Or is he just trying to smear them, though not as going as far as a SJW? Did Franco really carry out an integralist program with respect to the promotion of Roman Catholicism in Spain? I am thinking that he didn't go far enough in that respect to satisfy integralists. If there was punishment of apostates and heretics by the Spanish state under Franco, someone please provide a reference.
Other than his own personal example of what is parish life, which I have already addressed, if briefly, in my previous post, Patterson relies upon the 20th ce participation of American Catholics in the system (or the state) and in ecclesial and civil organizations as evidence of republican virtue and the training of American Catholics in republican virtue. In that previous essay, he writes:
If those institutions no longer exist, then how are his opponents to be trained in republican virtue? Parish life isn't enough. And I would argue that the historical institutions which he cites were not sufficient either, as they failed to stop the sort of moral and political decay that the United States has fallen into.Any group or organization that actually inculcated true Republican virtue would be viewed as a threat by the state and stopped, either by the state or its proxies or allies.
James Patterson @McGillPatterson responds to Pinkoski in the Integralism Debates: Part 2 https://t.co/DBeJeRiMBZ— Law & Liberty (@LawLiberty) May 11, 2020
Patterson thought it necessary to rebut Pinkoski to show that his brief summary does not implicate him in being historically ignorant of the various movements which he mentioned. Is Patterson accurate in his recounting that part of European history? If he isn't, someone will probably write a response to correct him.
As for the optics of Latin integralists being associated with Franco and thus "fascism," is Patterson really doing integralists (or neo-integralists as he labels them) justice? Or is he just trying to smear them, though not as going as far as a SJW? Did Franco really carry out an integralist program with respect to the promotion of Roman Catholicism in Spain? I am thinking that he didn't go far enough in that respect to satisfy integralists. If there was punishment of apostates and heretics by the Spanish state under Franco, someone please provide a reference.
As to the European anti-Republican tradition, readers of Law & Liberty may need his remediation; unfortunately, I have suffered through the theurgical revenge fantasies of Joseph de Maistre, the dull and repetitious condemnations of Proudhon by Juan Donoso Cortés, the aforementioned bilious and bottomless Jew-hatred of Maurras, and the real genius of Carl Schmitt deranged by his reverence for an anti-Christ. What made these figures anti-republican was their confusion of lack of republican virtue in the nations they studied—France, Spain, and Germany—with the nature of republican government itself. Tocqueville explained this problem in The Ancient Regime, as I mentioned in my original essay.Should that tradition be styled "anti-Republican" or "anti-liberal" or even "anti-democratic"? If they were anti-Republican, could it be that they didn't think a republican form of government was possible for their countries? Perhaps they approved of republican government in the abstract.
Other than his own personal example of what is parish life, which I have already addressed, if briefly, in my previous post, Patterson relies upon the 20th ce participation of American Catholics in the system (or the state) and in ecclesial and civil organizations as evidence of republican virtue and the training of American Catholics in republican virtue. In that previous essay, he writes:
In the absence of those institutions that had once made America a place of deep faith and committed to liberty, these young men have had recourse to the Internet and attach themselves to the sublime historical experience of sacramental kingship, Iberian Falangism, or straight-up fascism supported by the general ideas purveyed by Vermeule and the like.
If those institutions no longer exist, then how are his opponents to be trained in republican virtue? Parish life isn't enough. And I would argue that the historical institutions which he cites were not sufficient either, as they failed to stop the sort of moral and political decay that the United States has fallen into.Any group or organization that actually inculcated true Republican virtue would be viewed as a threat by the state and stopped, either by the state or its proxies or allies.
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