Tuesday, 03 November

19:47

Warum überhaupt Gottesbeweise? [Scholastiker]


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In einer Reaktion auf meinen letzten Beitrag zum Thema Atheismus und Gottesbeweise hat ein Leser einen Kommentar auf Google+ veröffentlicht, der eher typisch für die Haltung heutiger ernsthafter Christen zu diesem Thema ist. Insbesondere Protestanten, und hier besonders die frommen Protestanten in den Freikirchen, aber seit einigen Jahrzehnten auch Katholiken, sind der Überzeugung, dass Gottesbeweise mehr oder weniger überflüssig sind, dass durch sie niemand zum christlichen Glauben findet und dass der Gott der Gottesbeweise kein Gott ist, "vor dem man niederfallen kann" und "den man anbeten kann". Diese Auffassung ist nicht nur falsch, sie führt sogar zu einem oft falschen Gottesverständnis. Daher möchte ich einige Worte zu dem Thema sagen, warum eine philosophische Analyse des Gottesbegriffs und die rationalen Beweise für die Existenz Gottes nicht nur hilfreich und sinnvoll, sondern sogar notwendig sind.




Um es gleich vorweg in provokativer Formulierung zu sagen: Eine Religion, die dem rationalen Gottesbegriff widerspricht, ist eine falsche Religion. Das hört sich so an, als ob die Philosophie darüber entscheidet, ob eine Religion wahr oder falsch ist und nicht die Offenbarung Gottes. Natürlich ist das nicht gemeint und die Offenbarungsreligionen, das sind insbesondere das Judentum, das Christentum und der Islam, gehen weit über einen natürlichen Gottesbegriff hinaus. Das gilt insbesondere für das Christentum.

Aus den Gottesbeweisen, wie sie sich nicht nur bei Thomas von Aquin finden, sondern auch bei jüdischen Autoren wie Maimonides oder bei islamischen Philosophen wie Avicenna, kann man zu einem Begriff Gottes gelangen, der zur Prüfung der Wahrheit einer Religion durchaus hilfreich ist. Wenn jemand z.B. behauptet, dass Gott sehr alt ist und einen langen Bart hat, dann ist offensichtlich, dass dies einem rationalen Gottesbegriff widerspricht, denn Gott hat kein Alter und ist immateriell. Weniger lächerliche Beispiele für falsche Religionen sind die Auffassungen, dass es tausende verschiedener Götter gibt, die an ganz bestimmten Orten gegenwärtig sind und dass es erforderlich ist, zu ihrem Unterhalt Speiseopfer darzubringen. Wodurch will ein frommer Christ (oder Jude oder Moslem) eine solche Auffassung als falsch erweisen? Nur durch den Hinweis auf die Offenbarung eines allmächtigen Gottes? Nur dadurch, dass man auf einen Gott verweist, der etwas Anderes gesagt hat? Warum sollte jemand, der an eine Vielzahl von Göttern glaubt, einer anderen Offenbarung mehr Glauben schenken, als seinem Glauben an die vielen Götter?

Nur durch rationales Argumentieren ist dieses Problem zu lösen. Und bei einem solchen rationalen Argumentieren muss man einen Ausgangspunkt wählen, der für alle akzeptabel ist. Ein solcher Ausgangspunkt sind aber allgemein akzeptierte Tatsachen unserer Alltagswelt, wie zum Beispiel, dass es Veränderung gibt, dass es Dinge gibt, dass bestimmte Dinge existieren, oder dass bestimmte Dinge unserer Umwelt und auch wir selbst nicht notwendigerweise existieren, dass wir auch nicht existieren könnten und auch einmal nicht existiert haben. Man kann auch die Tatsache zum Ausgang eines Arguments für die Existenz Gottes nehmen, dass es z.B. Dinge oder Handlungen gibt, die unterschiedlich gut sind oder dass die Dinge in unserer Umwelt, vor allem Tiere und Pflanzen, in ihren Tätigkeiten zielgerichtet und zweckvoll sind.

Ob ein Mensch, der keinen religiösen Glauben hat, der, wie man heute oft sagt, „religiös unmusikalisch“ ist, der Agnostiker ist oder gar Atheist, durch solche Argumente überzeugt wird, ist nicht das primäre Anliegen der Philosophie. Ich kenne mehrere Personen, bei denen dies aber in der Tat der Fall war, aber es ist vermutlich richtig, dass die meisten Menschen, die sich zu einer Religion bekehren, dies weniger auf Grund philosophischer Argumente tun. Aber, wie gesagt, darum geht es gar nicht in erster Linie. Sowohl der Gläubige aber auch der Atheist der nicht irrational und gefühlsgesteuert ist, muss sich mit Argumenten für die Existenz Gottes auseinandersetzen. Der Gläubige insofern, als er prüfen sollte, ob sein Glaube dem rationalen Gottesbegriff widerspricht oder nicht, der Atheist, um die Argumente für die Existenz Gottes rational zu widerlegen.

Das dies heute nicht oder kaum noch geschieht, hat seinen Grund in der nahezu vollständigen Ignorierung der scholastischen Philosophie und Theologie seit etwa 50 Jahren. Bei Protestanten war dies noch nie anders, aber dass die katholische Kirche und ihre „Theologen“ dies seit dem II. Vatikanum radikal durchgezogen haben, hat zu einem ganz entscheidenden Teil mit der heutigen Bedeutungslosigkeit der katholischen Theologie zu tun. Noch vor fünfzig Jahren wurden die scholastische Theologie und Philosophie von den meisten Philosophen und Geisteswissenschaftlern beachtet, wenn auch kritisiert und abgelehnt. Heute wird die neue, moderne katholische Theologie nicht einmal mehr abgelehnt, sondern überhaupt nicht wahrgenommen. Das liegt unter anderem daran, dass die neue Theologie nicht mehr argumentiert und damit einer ernsthaften Auseinandersetzung nicht Wert ist. Bei der neuen scholastischen Philosophie ist das glücklicherweise inzwischen anders, worauf ich in diesem Blog verschiedentlich hingewiesen habe.

Die meines Erachtens besten Gottesbeweise stammen von Thomas von Aquin. Thomas gibt insgesamt fünf Gottesbeweise und viele thomistische Philosophen sind der Auffassung, dass es sich nicht zufällig um fünf Gottesbeweise handelt, sondern das mehr als fünf Gottesbeweise auch nicht möglich sind. Man kann gegen alle diese „fünf Wege“ (wie Thomas sie in der Summa Theologiae bezeichnet) Argumente vorbringen und dies ist auch sehr oft getan worden. Mir ist aber bisher noch kein Argument begegnet, dass die Argumente Thomas von Aquins tatsächlich widerlegt hat. Viele Gegenargumente beruhen auf Missverständnissen und lassen sich durch die Auflösung der Missverständnisse lösen. Einige Argumente sind ernsthafter und verdienen eine ausführlichere Behandlung.

Ein Atheist oder wer auch immer, der gegen die Gottesbeweise argumentiert, kann nicht sagen: „Ich akzeptiere die Substanzontologie nicht und deshalb sind die thomistischen Gottesbeweise Blödsinn“; oder: „Ich halte die Akt-Potenz-Theorie für eine massive ontologische Voraussetzung, die kaum von jemandem akzeptiert werden kann und deshalb sind die thomistischen Gottesbeweise sinnlos“. Wer so etwas sagt, ist kein Philosoph, sondern möglicherweise ein Ideologe, der an einer argumentativen Auseinandersetzung nicht interessiert ist. Sei es drum: solchen Leuten kann man schlecht helfen. Ein Philosoph hingegen muss Argumente gegen die Substanzontologie vorstellen, oder gegen die Akt-Potenz-Theorie etc. Er muss die Voraussetzungen entweder akzeptieren oder selbst argumentativ wiederlegen. Auf keinen Fall ist es in der Philosophie erlaubt, eine andere Theorie einer zu kritisierenden Theorie einfach gegenüberzustellen. Es gibt ernsthafte atheistische Philosophen, die mit guten und sachlichen Argumenten gegen die thomistischen Gottesbeweise vorgehen, wie z.B. John Leslie Mackieein leider bereits verstorbener australischer Philosoph, der nach wie vor in der analytischen Philosophie hohe Achtung geniest.

Die Voraussetzungen der thomistischen Philosophie sind sicher nicht leicht zu schlucken, doch für welche ontologischen Voraussetzungen gilt das nicht? Ich werde künftig die fünf Gottesbeweise von Thomas in diesem Blog kurz vorstellen, soweit dies im Rahmen eines Blogs möglich ist. Ich möchte aber allen Lesern die an dem Thema ernsthaft interessiert sind, unbedingt empfehlen, es nicht beim Lesen dieser Blogbeiträge zu belassen, sondern sich weitergehend zu informieren. Für englischsprachige Leser stehen dazu hervorragende Texte zur Verfügung. Für deutsche Leser kann ich derzeit nur auf die deutsche Übersetzung von Edward Fesers The Last Superstition (Der letzte Aberglaubeverweisen, ein Buch, in dem zumindest drei Gottesbeweise vorgestellt werden. Das Buch ist, im Unterschied zu anderen Schriften Fesers, oft sehr polemisch, aber gleichwohl werden die Argumente klar und leicht nachvollziehbar vorgestellt. Es gibt natürlich auch zahlreiche gute Einführungen in die Religionsphilosophie in deutscher Sprache. Ich habe (fast) alle gelesen, aber bei der Darstellung der fünf Wege Thomas von Aquins ist mir bisher leider kein Buch begegnet, das diese Beweise richtig darstellt. Insofern ist ein neues Buch in deutscher Sprache wirklichg wünschenswert.

14:41

Karl Adam, Eucharist, Mass, the Sacrament of the Altar [Dom Donald's Blog]

THE SPIRIT OF CATHOLICISM
Karl Adam

Excerpt Karl Adam Spirit of Catholicism pp 19_22
Chapter II: Christ in the Church
Intimate union of the Church with Christ. Manifested in her dogma which centres round Christ, in her moral teaching which aims at making men like to Christ, in her worship which is performed through Christ. The sacraments, especially the Sacrament of the Altar, a working of Christ among His people. The same union of the Church with Christ shown in her pastoral and teaching office, in her sacramental doctrine, in her disciplinary authority. The whole structure permeated and bound together by Christ. 

(Pages 19-22) There is no two-fold morality in the Church, since there is but one Christ to be formed. But the ways and manners in which men strive towards this goal are infinitely various, as various as the human personalities which have to mature and grow up to the stature of Christ. Very many of the faithful will be able to form the image of Christ in themselves only in very vague and general outline. Yet, just as nature at times sees fit to give of her best and to manifest her superabundant power in some perfect types, even so the fullness of Christ which works in the Church breaks out ever and again in this or that saintly figure into brilliant radiance, in marvels of self- surrender, love, purity, humility and devotion. Professor Merkle's book[3] may provide even outsiders with some insight into the deep earnestness and heroic strength with which the Church in every century of her existence has striven after the realization of the image of Christ, after the translation of His spirit into terms of flesh and blood, after the incarnation of Jesus in the individual man.

And the worship of the Church breathes the same spirit, and is as much interwoven with Christ and full of Christ as is her morality. Just as every particular prayer of the liturgy ends with the ancient Christian formula: "Per Christum Dominum nostrum," so is every single act of worship, from the Mass down to the least prayer, a memorial of Christ, an "anamnesis Christou". Nay, more, the worship of the Church is not merely a filial remembrance of Christ, but a continual participation by visible mysterious signs in Jesus and His redemptive might, a refreshing touching of the hem of His garment, a liberating handling of His sacred Wounds. That is the deepest purpose of the liturgy, namely, to make the redeeming grace of Christ present, visible and fruitful as a sacred and potent reality that fills the whole life of the Christian. In the sacrament of Baptism—so the believer holds—the sacrificial blood of Christ flows into the soul, purifies it from all the infirmity of original sin and permeates it with its own sacred strength, in order that a new man may be born thereof, the re-born man, the man who is an adopted son of God. In the sacrament of Confirmation, Jesus sends His "Comforter," the Spirit of constancy and divine faith, to the awakening religious consciousness, in order to form the child of God into a soldier of God. In the sacrament of Penance Jesus as the merciful Savior consoles the afflicted soul with the word of peace: Go thy way, thy sins are forgiven thee. In the sacrament of the Last Anointing the compassionate Samaritan approaches the sick-bed and pours new courage and resignation into the sore heart. In the sacrament of Marriage He en-grafts the love of man and wife on His own profound love for His people, for the community, for the Church, on His own faithfulness unto death. And in the priestly consecration by the imposition of hands, He transmits His messianic might, the power of His mission, to the disciples whom He calls, in order that He may by their means pursue without interruption His work of raising the new men, the children of God, out of the kingdom of death.  

The sacraments are nought else than a visible guarantee, authenticated by the word of Jesus and the usage of the apostles, that Jesus is working in the midst of us. At all the important stages of our little life, in its heights and in its depths, at the marriage-altar and the cradle, at the sick-bed, in all the crises and shocks that may befall us, Jesus stands by us under the veils of the grace-giving sacrament as our Friend and Consoler, as the Physician of soul and body, as our Saviour. St. Thomas Aquinas has described this intimate permeation of the Christian's whole life by faith in the sacraments and in his Savior with luminous power.[4] And Goethe, too, in the seventh book of the second part of his "Dichtung und Wahrheit," speaks warmly of it, and he closes his remarks with the significant words: "How is this truly spiritual whole broken into pieces in Protestantism, a part of these symbols being declared apocryphal and only a few admitted as canonical. How shall we be prepared to value some highly when we are taught to be indifferent to the rest?" 

But the sacraments which we have enumerated are not the deepest and holiest fact of all. For so completely does Jesus disclose Himself to His disciples, so profound is the action of His grace, that He gives Himself to them and enters into them as a personal source of grace. Jesus shares with His disciples His most intimate possession, the most precious thing that He has, His own self, His personality as the God-man. We eat His Flesh and drink His Blood. So greatly does Jesus love His community, that He permeates it, not merely with His blessing and His might, but with his real Self, God and Man; He enters into a real union of flesh and blood with it, and binds it to His being even as the branch is bound to the vine. We are not left orphans in this world. Under the forms of bread and wine the Master lives amid His disciples, the Bridegroom with His bride, the Lord in the midst of His community, until that day when He shall return in visible majesty on the clouds of heaven. The Sacrament of the Altar is the strongest, profoundest, most intimate memorial of the Lord, until He come again. And therefore we can never forget Jesus, though centuries and millennia pass, and though nations and civilizations are ever perishing and rising anew. And therefore there is no heart in the world, not even the heart of father or mother, that is so loved by millions and millions, so truly and loyally, so practically and devotedly, as is the Heart of Jesus.
Thus we see that in the sacraments, and especially in the Sacrament of the Altar, the fundamental idea of the Church is most plainly represented, the idea, that is, of the incorporation of the faithful in Christ. And therefore the Catholic can only regard that criticism of the sacraments as superficial, which derives them, not merely in this or that external detail, but in their proper content and dominant meaning, from non-Christian conceptions and cults, as for instance from the pagan mysteries. On the contrary the sacraments breathe the very spirit of primitive Christianity. They, as instituted by Christ Himself, are the truest expression and result of that original and central Christian belief that the Christian should be inseparably united with Christ and should live in Christ. In Catholic sacramental devotion Christ is faithfully affirmed and experienced as the Lord of the community, as its invisible strength and principle of activity. In the sacraments is expressed the fundamental nature of the Church, the fact that Christ lives on in her.
Therefore dogma, morality and worship are primary witnesses to the consciousness of the Church that she is of supernatural stock, that she is the Body of Christ.

Karl Adam - EWTN.com

·         
Karl Adam has brilliantly succeeded in achieving his purpose and "The Spirit of Catholicism" now stands as one of the finest introductions to the Catholic faith  ...
You visited this page on 01/11/15.

THE SPIRIT OF CATHOLICISM
Karl Adam

Professor Merkle's book[3] 



13:00

From the Martyrology, for 3rd November... [marcpuck]

Tértio Nonas Novémbris Luna vicesima secunda Anno 2015 Domini

Medioláni natális sancti Cároli Borromǽi Cardinális, Epíscopi Mediolanénsis et Confessóris, quem, sanctitáte conspícuum et miráculis clarum, Paulus Papa Quintus in sanctórum númerum rétulit. Ipsíus tamen festívitas sequénti die celebrátur.

Eódem die natális quoque sancti Quarti, Apostolórum discípuli.

Vitérbii sanctórum Mártyrum Valentíni Presbýteri, et Hilárii Diáconi, qui, in persecutióne Maximiáni, ob Christi fidem, cum saxi póndere in Tíberim præcipitáti et inde ab Angelo divínitus erépti, demum, abscíssis cervícibus, corónam martýrii percepérunt.

Cæsaréæ, in Cappadócia, sanctórum Mártyrum Germáni, 

Theóphili, Cæsárii et Vitális; qui, in persecutióne Deciána, óptime duxérunt martýrium.

Cæsaraugústæ, in Hispánia, sanctórum innumerabílium Mártyrum, qui, sub Hispaniárum Prǽside Daciáno, mirabíliter occubuérunt pro Christo.

In Anglia sanctæ Wenefrídæ, Vírginis et Mártyris.

In monastério Clarævallénsi, in Gállia, deposítio sancti Malachíæ, Connerthénsis in Hibérnia Epíscopi, qui multis virtútibus suo témpore cláruit; cujus vitam sanctus Bernárdus Abbas conscrípsit.

Eódem die sancti Hubérti, Tungrénsis Epíscopi.

Viénnæ, in Gállia, sancti Domni, Epíscopi et Confessóris.

Item deposítio sancti Pirmíni, Meldénsis Epíscopi.

Urgéllæ, in Hispánia Tarraconénsi, sancti Hermengáudii Epíscopi.
Romæ sanctæ Sílviæ, matris sancti Gregórii Papæ.

V. Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum. R. Deo grátias.

The Divine Office is online.

12:59

Hooray for Wuerl, the Apostle of Freedom [Fr Ray Blake's Blog]

Warning this post may contain irony
Just thinking of Cardinal Wuerl and the law, I say, "Hooray, for Wuerl, the Apostle of Freedom". All that legalism, we need a knife to cut through it. It is important not to listen to legalists like Ed Peters who criticises the Eminent Cardinal

I am a great fan of English in the liturgy, I don't mind all that Latin stuff: Orbis Factor, di Angelis, masses with numbers but I say, 'English music for English people'. Sunday morning we had Byrd for 4 Voices and very nicely sung it was, despite someone fainting in the gallery, we really do have the nicest music for miles around but we rarely have Sheparde, Tallis Tye, Tallis, Byrd and Phillips or any of those English Golden Age composers. I am no fanatic, I wouldn't mind going foreign and having Victoria's Requiem on Remembrance Sunday. The dreadful truth is that those monsters described by their colleague Louis Bouyer swept away the great tradition of Catholic music by demanding the 'Eucharistic Prayer' be said aloud, waiting for five or six minutes of Sanctus to finish before beginning the Canon become an unnecessary burden for the people. O for those pre-microphone days when only those only those standing around (circum - stantes) needed to hear! and the rest could get on an pray to a polyphonic Sanctus before the Consecration and its matching Benedictus afterwards. Do hearing the words of the Eucharistic Prayer actually help people to pray the Mass more intensely? I doubt it.

Now if I were in Cdl Wuerl's diocese, freed from the terrible burden of the law, or even in Archbishop Cupich's, able to follow the lights of my own conscience, I could do what is absolutely illicit in the Ordinary Form but perfectly licit in the Extraordinary Form and rather than wait for the Sanctus and Benedictus to be sung before beginning the Canon of the Mass I could just get on and say it quitely, trusting the faithful, either to multi-task or to choose between following the liturgical action, or pray, or just bask in glorious music. Choice, under these circumstances seem to be the mature option. The Sanctus would finish just in time for the epiclesis and the Benedictus could be sung after the consecration and leave a short space for quiet prayer before the Per ipsum, it would fit terribly well, and His Eminence and His Excellency (in England it would be His Grace) would be absolutely delighted. While we are about it I could also introduce the old offertory prayers, , I always say new ones quietly, as we are supposed to but no-one would be offended and HE would praise me for not being bound by rigid legalism. I could even move the penitential rite to a little service before Mass actually began, if the lights of conscience actually led me to do so.

Being free from legalism and following one's own conscience seem very tempting to me. The trouble is I suppose other 'unbound' priests might similarly make up their own rubrics and say Mass whilst skateboarding. Some might simply decide not to send the diocese any money at all, or to opt out of various diocesan initiatives, maybe refuse to move when asked, or set up satellite churches in neighbours territory. I am sure no priest would stoop to simony arranging   They might also get in friendly bishops to ordain their parishioners, or even their friends, even their girlfriends, or worst. The problems is there always those priests who don't like their bishop and for fun will choose to do everything possible to annoy him.

But Cardinal Wuerl would respect my non-legalism, especially when I tell him the Gospel has set me free, and Archbishop Cupich will accept my conscientious decision. Other less enlightened bishops of course might not respect my personal freedom and give space to my conscience and rather than walk with me might send in his mafia storm troopers to break a leg or an arm. especially when my parish stopped sending in money to the diocese. What if I was in Cardinal Marx' diocese and denounced his nine million euro Roman palace or his even more expensive diocesan HQ, or his interests in the porn business.



The dreadful problem is when there is no law then one has to keep a close eye on the prince, when he smiles and when he frowns. On who are his friends and who he regards as his enemies. On who is in favour and who is not. Then one listens not so much to conscience of the words of the Gospel but to gossip and who is closest to to the Prince. Who has his ear and who enjoys his favour. Then we will live by rumour, then we will fear for we know that it is only by the whim of the Prince that we live or that we die.


10:56

Saint Martin de Porres, OP [Dom Donald's Blog]




Saint Martin de Porres
(Optional Memorial)
November 3
Martin de Porres, OP (AC)
Born at Lima, Peru, on November 9, 1579; died November 3, 1639; beatified in 1837; canonized on May 5, 1962, by Pope John XXIII; feast day formerly November 5.
...
  The medallion of Saint Martin de Porres is the work of the Dominican priest and sculptor, Father Thomas McGlynn (1906–1977). Father McGlynn's strong images ...

Even sick animals came to Martin for healing. He demonstrated a great control of and care for animals--  
  a care that apparently was inexplicable to the Spaniards--extending his love even to rats and mice, whose scavenging he excused on the grounds that they were hungry. He kept cats and dogs at his sister's house.

He is the patron saint of interracial relations (because of his universal charity to all men), social justice, public education, and television in Peru, Spanish trade unionists (due to injustices workers have suffered), Peru's public health service, people of mixed race, and Italian barbers and hairdressers (J. White). 



Wikipedia...... 
San Martin de Porres huaycan.jpg
Portrait of St. Martin de Porres, c. 17th century, Monastery of Rosa of Santa Maria in Lima. This portrait was painted during his lifetime or very soon after his death, hence it is probably the most true to his appearance.
Martin of Charity
Saint of the Broom

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I Have to Sit Down XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
iBenedictines XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
IDLE SPECULATIONS XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
ignatius his conclave XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Il Blog di Raffaella. Riflessioni e commenti fra gli Amici di Benedetto XVI XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
In Campo Aperto XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
In the Light of the Law XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Incarnation and Modernity XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Infallible Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Instaurare Omnia in Christo - The Blog XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Jimmy Akin XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
John G. Brungardt, Ph.L. XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
John V. Gerardi XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Just Thomism XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
katholon XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Korrektiv XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Laodicea XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Laudator Temporis Acti XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Le blog d'Yves Daoudal XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Lectio Divina Notes XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
LES FEMMES - THE TRUTH XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Lex Christianorum XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Ley Natural XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Little Flower Farm XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
LMS Chairman XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Loved As If XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
marcpuck XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Mary Victrix XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Mathias von Gersdorff XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Musings of a Pertinacious Papist XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
New Liturgical Movement XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
New Sherwood XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
New Song XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
News - thomistica XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
NICK'S CATHOLIC BLOG XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
One Mad Mom XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
OnePeterFive XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Opus Publicum XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Over the Rhine and Into the Tiber XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Oz Conservative XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Paths of Love XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Psallam Domino XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
RORATE CÆLI XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
RSS XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Sancrucensis XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Scholastiker XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Semiduplex XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Siris XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Spirit of Teuchtar II XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
St. Conleth's Catholic Heritage Association XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
St. Peter's List XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Steeple and State XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Symposium XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Tęsknota XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Taylor Marshall XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Tea at Trianon XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
That The Bones You Have Crushed May Thrill XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The American Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Badger Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Catholic Dormitory XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Catholic Thing XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The City and the World XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Daily Register XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Deacon's Bench XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Divine Lamp XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Eponymous Flower XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The hermeneutic of continuity XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Jesuit Post XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Josias XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Lepanto Institute XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Low Churchman's Guide to the Solemn High Mass XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Paraphasic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Prosblogion XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Rad Trad XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Remnant Newspaper - The Remnant Newspaper - Remnant Articles XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sacred Page XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sensible Bond XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The TOF Spot XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Theological Flint XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
totaliter aliter XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Traditional Catholic Priest XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Transalpine Redemptorists at home XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unam Sanctam Catholicam XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unequally Yoked XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Voice of the Family XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vox Cantoris XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vultus Christi XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Whispers in the Loggia XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
ZENIT - The World Seen From Rome XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Zippy Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
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