Saturday, 12 December

19:37

Matins readings for the third week of Advent [Lectio Divina Notes]

Matins readings in the Benedictine Office for the third week of Advent are as follows:

Monday

Isaiah 28:1-3, 4-7a, 16-18a

Tuesday

Isaiah 30 18-20, 22b-25, 26-28

Wednesday (Ember Day)

Homily of St Ambrose (Gospel of the day: Luke 1:26-28)

Reading 1: Continuation of the Holy Gospel according to Luke - In that time, the angel Gabriel was sent from God into a city of Galilee, called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And so on.

The mysteries of God are unsearchable, and it is especially declared by a Prophet, that a man can hardly know His counsels. Nevertheless, some things have been revealed to us, and we may gather from some of the words and works of the Lord our Saviour, that there was a special purpose of God, in the fact that she who was chosen to be the mother of the Lord was espoused to a man. Why did not the power of the Highest overshadow her before she was so espoused? Perhaps it was lest any might blasphemously say that she had conceived in adultery the Holy One.

Reading 2: And the Angel came in unto her. Let us learn from this Virgin how to bear ourselves, let us learn her modesty, let us learn by her devout utterance, above all let us learn by the holy mystery enacted. It is the part of a maiden to be timid, to avoid the advances of men, and to shrink from men's addresses. Would that our women would learn from the example of modesty here set before us. She upon whom the stare of men had never been fixed was alone in her chamber, and she found herself alone with Angels. There was neither companion nor witness there, that what passed might not be debased in gossip and the Angel saluted her.

Reading 3: The message of God to the Virgin was a mystery, which it was not lawful for the mouth of men, but only of Angels, to utter. For the first time on earth the words are spoken: The Holy Ghost shall come upon thee. The holy maiden heareth, and believeth. At length she said: Behold the handmaid of the Lord; be it unto me according to thy word. Here is an example of lowliness, here is a pattern of true devotion. At the very moment that she is told she is chosen to be the mother of the Lord, she at once declareth herself His handmaid. The knowledge that she was mother of God caused in the heart of Mary only an act of humility.

Thursday 

Isaiah 33 1-2, 3-6, 14-17

Friday (Ember Day)

Homily of St Ambrose (Gospel of the day: Luke 1:39-47)

Reading 1: Continuation of the Holy Gospel according to Luke - In that time, Mary, rising up, went into the hill country with haste into a city of Juda. And she entered into the house of Zachary, and saluted Elizabeth. And so on.

When any one asketh another for credence, he is bound to give some reasonable ground. And so the Angel, when he announced to Mary the counsel of God, gave, as a proof, the conception of Elizabeth, then aged and barren, that Mary might perceive, by this example, that with God nothing is impossible. When the holy Virgin had heard it, she arose and went to visit her cousin. She did not go to see if what she had heard was true, because she did not believe God, or because she knew not who the messenger had been, or yet because she doubted the fact adduced in proof. She went joyfully as one who hath received a mercy in answer to his vow goeth to pay the same. She went with devotion, as a godly person goeth to execute a religious duty. She went into the hill country in joyful haste. And is it not something that she went up into the hills? God was already in her womb, and her feeling bore her continually upward. The grace of the Holy Spirit knoweth no slow working.

Reading 2: Godly women will learn from the example of the Mother of God to take a tender care of their kinswomen who are with child. In pursuance of this charity, Mary, who had hitherto remained alone at home, was not deterred by her maidenly shyness from entering on a public journey; she faced for this end the hardships of mountain travelling; and encountered with a sense of duty the weary length of the way. The Virgin left her home, and went into the hill country with haste, unmindful of the trouble, and remembering only the office to which her cousinly love prompted her, in spite of the delicacy of her sex. Maidens will learn from her not to idle about from house to house, to loiter in the streets, nor to take part in conversations in public. Mary, as she was hasteful to pass through the public roads, so was she slow again to enter on them she abode with her cousin about three months.

Reading 3: As the modesty of Mary is a pattern for the imitation of all maidens, so also is her humility. She went to see Elizabeth, like one cousin going to visit another, and as the younger to the elder. Not only did she first go, but she first saluted Elizabeth. Now, the purer a virgin is, the humbler ought she to be. She will know how to submit herself to her elders. She that professeth chastity ought to be a very mistress of humility. Lowly-mindedness is at once the very ground in which devotion groweth, and the first and principal rule of its teaching. In this act of the Virgin then we see the greater going to visit and to succour the lesser Mary to Elizabeth, Christ to John.

Saturday (Ember Day)

Homily of St Gregory (Gospel of the day: Luke 3:1-6)

Reading 1: Continuation of the Holy Gospel according to Luke - In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea. And so on.

The date, at which the Fore-runner of our Redeemer entered on his public office of preaching, is indicated to us by the name of the ruler of the Roman Commonwealth, and by those of the princes of Palestine. The time of his preaching is indicated by these names, because he came as the Fore-runner of Him Who was to be the Redeemer of some Jews and many Gentiles. Moreover in the enumeration of these worldly monarchs there is a foreshadowing of the fact, that the Gentiles were about to be gathered into one, and the Jews to be scattered abroad in punishment of their unbelief; in the whole heathen Commonwealth we find the title of one Emperor, but in the small kingdom of Judaea are mentioned four masters.

Reading 2 - The blessed voice of the Saviour itself hath said, Every kingdom divided against itself is brought to desolation. And we may well look for the ruin of the Jewish state when we see it divided among so many rulers. We observe likewise that the names of the reigning priests as well as kings are given. The Evangelist Luke hath left on record the chiefs both of the monarchy and of the priesthood who held office when John the Baptist began to preach, because John preached Him Who is at once our Priest and our King.

Reading 3 - And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins. It is evident from these words that John the Baptist not only preached, but also administered the baptism of repentance, and yet that baptism of repentance which he gave, was not really a baptism for the remission of sins. For there is only one baptism for the remission of sins, and that is our Christian baptism. It is worthy of note here that the words used are, preaching the baptism of repentance for the remission of sins, for he himself owned that his baptism was not the true baptism that washes away sin. Even as the Eternal Word of God made Flesh was greater than the preacher that went before Him, so was His holy baptism, by which our sins are washed away, far greater than that baptism of repentance which the Fore-runner preached, and which could never wash away sin.

12:16

Can a Catholic Be Righteous in the Sight of God? [That The Bones You Have Crushed May Thrill]




Interesting question. Now that we know that the Salvation of Jews does not depend on faith in the Second Person of the Most Holy Trinity, we can dare to ask the question: 'Can a Catholic be righteous in the Sight of God?' I look forward to the next Pontifical Commission for Religious Relations with the Jews document to fill us in.

Apparently, according to at least one Jewish sect - and a powerful one at that - Chabad Lubavitch, the answer is yes, which for us Catholics - though we are known only as Gentiles, will come as a great relief. Apparently, you can be righteous in God's sight, as long as you follow the Noahide Lawsas one Italian Catholic, who enquired to the organisation about becoming a Jew, discovered. 

Of course, some 'rigid', 'fundamentalist' types might believe there may be some conflict between being 'righteous' by following the Noahide Laws and proclaiming faith in the Saviour of all mankind, Our Lord Jesus Christ, because a proportion of Jews (it's so unfair to treat them en masse as a block, don't you think?) may well regard faith in Jesus Christ as somewhat idolatrous or blasphemous, but the Pontifical Commission will, I am sure, fill us in on the details and we'll cross that bridge when we come to it. These are just petty details that can be ironed out later on when we are all 'united'.

I'm sure that Our Blessed Lord - and St Paul - had much to say on these matters, but we've moved on now and we're not so 'self-enclosed' as we once were. I'll let Rabbi Aaron L. Raskin fill you in for the next two or three hours on how you, as a Gentile, as a Catholic indeed, can be made righteous in God's sight, here, here and here

After all, if the Catholic Faith - if Faith in the the only Begotten Son of the Eternal Father is no longer necessary for Jews to attain Salvation, there's no reason faith in the only Begotten Son of the Eternal Father is necessary for Gentiles either - even Catholics. So let's all just be righteous together and be righteous dudes and dudesses. Then, at last, we will be united and the world will have peace. Quite why the Church is telling Jews they can have Eternal Life without the Divine Faith of Christ is a mystery in itself, because Jews don't seem to believe in Eternal Life nor in the Man Who promises it to those who are faithful to Him. Why does the Vatican want to tell Jews they can have something they don't even believe in or even want? Jews don't believe in Salvation in the sense in which Jesus taught it, if at all. The question is: Do we?



10:14

Columna Ecclesiae - Johannes Brinktrine zum 50. Todestag (1. Teil: Biographisches) [Denzinger-Katholik]

Heute* vor fünfzig Jahren trat der Paderborner Theologe Johannes Brinktrine seinen Heimgang an. Nur noch wenigen wird dieser Name etwas sagen, und traut man dem spärlichen lexikographischen Nachhall, könnte man meinen, es hier mit keiner besonders herausragenden Gestalt zu tun zu haben. Hört man aber, was der Diener Gottes Pius XII. über ihn gesagt haben soll, fällt das Urteil vielleicht schon wieder ein klein wenig anders aus: "Prof. Brinktrine ist die columna Ecclesiae", die Säule der Kirche.
Sein Stern, und das erklärt vermutlich auch das verhaltene Echo mitten in der konziliaren Zeitenwende, begann sicherlich schon nach der großen Zäsur in der deutschen Theologie und Gesellschaft zu sinken, die der Zweite Weltkrieg war. Seinem Ansehen in Rom tat das zur gleichen Zeit aber keinen Abbruch, eher im Gegenteil. Er wurde nicht ohne Grund als Konsultor zur theologischen Vorbereitungskommission berufen und arbeitete eng mit Sebastian Tromp zusammen. Es wäre aber reichlich verkehrt, Brinktrine nun einfach in die Schublade alter Schulbuchtheologen zu stecken und möglichst schnell wieder zu vergessen. Der Paderborner markierte mit seinen Schriften nicht nur das Ende einer theologiegeschichtlichen Epoche "zwischen den Konzilien", sondern auch ihren Höhepunkt.

Beschäftigt man sich auch nur ein ganz klein wenig mit Person und Werk, merkt man zudem schnell, dass man es hier mit einem neuscholastischen Systematiker zu tun hat, den es - jedenfalls nach aktueller schultheologischer Auffassung - per definitionem gar nicht geben dürfte. Der Paderborner war nämlich nicht nur Dogmatiker und Fundamentaltheologie, sondern zuallererst und von Haus aus Liturgiewissenschaftler. Und das macht sich nicht nur in seinem liturgischen Werken, sondern auch in der Dogmatik und Apologetik erheblich bemerkbar. Daneben bieten seine Lehrbücher eine breite bibeltheologische und patrologische Grundlegung, kurzum: Hier wird ein thomistisches Theologieverständnis ersichtlich, das Brinktrine wie kaum ein anderer verinnerlicht und vor allem auch verwirklicht hat. Es gibt nämlich keine Wissenschaft der Dogmatik, der Liturgie, der Kanonistik ... sondern nur die eine theologische Wissenschaft, sie und alle ihre Zweige handeln von Gott sub ratione Deitas, unter dem Aspekt Gottes. Mit dem Einzug historisch-kritischen Denkens wurde diese Einheit der Theologie zunehmend aufgegeben, sodass sie aktuell im Grunde vollkommen auseinandergebrochen ist. Mit den damit verbundenen Implikationen im Bereich der Liturgik werden wir uns noch beschäftigen müssen.

Wer aber war nun Johannes Brinktrine? 1889 geboren, wächst er in einer tiefgläubigen Familie auf; früh zeigt sich seine besondere Begabung, und so wird ihm der Besuch des Gymnasium Theodorianum in Paderborn ermöglicht. Hier lernt er neben anderen klassischen und modernen Sprachen das Lateinische kennen und lieben, welches er zeitlebens nicht nur hochschätzte, sondern auch gründlichst beherrschte. Als Konsultor der theologischen Kommission verbesserte er besonders oft die Latinität zahlreicher Stellen, und nach der Apostolischen Konstitution Veterum sapientiae Johannes XXIII. begann er als einziger der Paderborner Professoren, seine Vorlesungen in lateinischer Sprache zu halten. Eine Anekdote macht seine Sprachkenntnis vielleicht besonders eindrücklich. Als er in dem 50er Jahren am Hermannsdenkmal vorbeispazierte, fiel ihm auf, dass die dort angebrachte Inschrift aus den Annalen des Tacitus fehlerhaft zitiert war - und das einfach so aus dem Gedächtnis.
In seiner Klasse von 18 Schülern treten zehn nach dem Abitur ins Priesterseminar ein. Brinktrine ist einer von ihnen. Noch in der Modernismuskrise begann er also sein Studium an der Philosophisch-Theologischen Lehranstalt Paderborns, dem Leonianum, ein Freisemester verbrachte er in Breslau, seine Dissertation über den "Meßopferbegriff in den ersten zwei Jahrhunderten" schrieb er nach zwei Seelsorgejahren in Freiburg. Zufall dürfte die Wahl der Studienorte nicht gewesen sein, tatsächlich zeichneten sich alle drei nicht nur durch ihr hohes akademisches Niveau, sondern auch durch eine besonders feste Kirchlichkeit und einen strammen Antimodernismus aus. Als sich die theologische Fakultät Freiburgs der Breslauer Erklärung anschloss, die besagte, dass es sich beim Antimodernisteneid keineswegs um eine neue Verbindlichkeit handle, sondern sie viel mehr um die immer geltende katholische Glaubensregel, die die Forschungsfreiheit keinesfalls einschränkt, schlitterte sie haarscharf an der Auflösung durch den Universitätssenat vorbei.

Vieles spielte sich noch ab, Brinktrine wurde zeitweise Oberer am Priesterseminar, wo er die längste Zeit seines Lebens tätig bleiben wird, er lernt Guardini kennen, wird Duzfreund Joseph Frings, besucht Maria Laach und bleibt trotz unterschiedlicher Ansichten mit Ildefons Herwegen im Briefkontakt, wenig später wird er Oblate ... von besonderer Wichtigkeit dürfte aber sein Romaufenthalt 1920-22 gewesen sein. Dass sich ihm die großen Zeremonien Roms besonders einprägten, wird nicht nur aus privaten Briefen deutlich, sondern auch aus dem Pilgerbüchlein "Die feierliche Papstmesse und die Zeremonien bei Selig- und Heiligsprechungen", das er ein paar Jahre später verfasste. "In Deutschland bekommt man niemals ähnliches zu sehen", schrieb er nach dem Fest der Apostelfürsten an seine Eltern. In Rom lernte der Paderborner auch den späteren ukrainischen Großerzbischof Jossyf Slipyj kennen, mit dem er bis 1945 regelmäßig korrespondieren konnte. Auch das will nicht recht ins Klischeebild des typischen Neuscholastikers passen: Brinktrine interessierte sich sehr für die Ostkirchen und beschäftigte sich mit ihren Liturgien, einer seiner Forschungsschwerpunkte betraf außerdem eine pneumatologische Fragestellung, nämlich die Bedeutung der Anrufung des Hl. Geistes bei der Epiklese in der Liturgie.
Und last but not least wäre da, dass er Vorlesungen Garrigou-Lagranges hören konnte. Der Dominikaner wird einen derart großen Einfluss auf die Theologie Brinktrines haben, dass man von ihm zuweilen schon als dem "deutschen Garrigou-Lagrange" spricht. Tatsächlich liest sich sein Zweibänder über die Offenbarung fast wie eine Übersetzung des entsprechenden Werkes aus der Feder des Franzosen. Derlei Vergleiche haben immer etwas Identitätsnivellierendes, hier wäre es aber eine besonders starke Verkürzung, nur einen Abklatsch, eine billige deutsche Kopie der römisch-dominikanischen Schule sehen zu wollen. Mit ihr ist er fraglos eng verbunden, nicht jedoch als bloßer Abschreiber, sondern als eigenständiger Denker von Rang.

Nun will ich mich gar nicht weiter in biographischen Details verlieren und den geneigten Leser langweilen - der Artikel ist ohnehin schon wesentlich länger geworden, als geplant - das ein oder andere habe ich bereits vorweggenommen, alles weitere von Bedeutung wird sich in den folgenden Teilen der Serie finden. Nur eine Sache noch. Den antiliberalen Kirchenmännern jener Zeit wird gerne nachgesagt, sie hätten der nationalsozialistischen Diktatur den Weg bereitet, sie unterstützt oder zumindest stillschweigend gutgeheißen. Am Beispiel Brinktrine sieht man aber, wie bei vielen anderen, das genau das nicht der Fall war. Er sah sich u.a. wegen Verweigerung des Hitlergrußes zahlreichen Drangsalen durch die Schergen der Machthaber ausgesetzt. Es war ja gerade seine antimodernistische Haltung, die ihn davor bewahrte, auch dieser Mode einheimzufallen. Sein reformkatholischer Kollege in Paderborn, der Moraltheologe Joseph Mayer, verdingte sich dagegen als Gestapospitzel und brachte die ganze Disziplin durch seine eugenischen Entgleisungen in Verruf. Womit natürlich ebenfalls nicht gesagt sein soll, eine Zuneigung zur neueren Theologie hätte gezwungenermaßen zu Sympathien für Hitlerdeutschland geführt. Insgesamt bleibt die aktive Kollaboration ein absolutes Randphänomen.
Apropos Politk: Schon in den fünfziger Jahren beklagte Brinktrine das, was vielen anscheinend erst seit kurzem klar wurde: Dass innerhalb der Christlich-Demokratischen Union so wenig Christliches ist.

Im nächsten Teil soll es dann um das liturgiewissenschaftliche Wirken des Theologen gehen.


*Ich vertraue hier der Angabe aus Martin Riegers Dissertation Liturgie und objektive Theologie : Johannes Brinktrine - ein Liturgiewissenschaftler? (Paderborn 2002), die Enzyklopädien geben den 13.12. an. 

Bild aus Johannes Brinktrine: Die heilige MesseHrsg. und eingeleitet von Peter Hofmann (Reprint der 4. Auflage von 1950, ergänzt um eine Einleitung). Augsburg: Dominus-Verlag 2015. 

07:17

Clergy have consciences, too [In the Light of the Law]

Chicago Archbishop Blase Cupich is not a heretic. Although that adjective is being tossed his way with some frequency these days, there is no evidence that Cupich doubts or denies some doctrine that must be believed with divine and Catholic faith (1983 CIC 751) and so he is not, as far as I can see, a heretic.

But if Cupich really has, as reported here, doubled down on his earlier intimations that, among others, divorced-and-remarried Catholics and Catholics living in ‘same-sex marriages’ should, and must be allowed to, ‘follow their conscience’ even if their conscience leads them to the proverbial communion rail, then he is misrepresenting Church teaching on marriage—which holds marriage to be a permanent union between a man and a woman (1983 CIC 1055, 1056)—and is failing to urge the observance of all ecclesiastical laws (1983 CIC 392), among which laws two are especially relevant in approaching for, and being given, holy Communion, namely, Canons 915 and 916.

As has been explained many, many, many times, Canon 916 impacts the individual considering approaching for holy Communion and directs those “conscious of grave sin” to refrain from approaching for the Sacrament. Individuals must form their consciences in accord with Church teaching and, yes, Cupich alludes to “Church teaching” in underscoring the fundamentality of conscience, but he fails, I fear, to point out, among other things, that conscience is used largely to assess whether one’s concrete action in a given situation accords with Church teaching—not to determine whether one agrees with or accepts Church teaching in the first place.

Canon 915, however, in contrast with Canon 916, directs ministers of holy Communion to withhold the Sacrament, not from “sinners” per se (as if ministers could read souls!), but rather, from those who “obstinately persevere in manifest grave sin”. Now there is zero doubt but that, in Catholic tradition, attempting marriage following a civil divorce and/or entering a “same-sex marriage” is to undertake the kind of gravely wrong public action that triggers ministerial obligations under Canon 915. Thus, when Cupich (and he is not alone in talking this way) says “It’s not up to any minister who is distributing the Eucharist to make a decision about a person’s worthiness or lack of worthiness” he misses the point: a minister is not assessing personal “worthiness” when withholding holy Communion from one’s whose conduct is described in Canon 915, but rather, is acting in accord with an age-old sacramental discipline designed to protect both the Sacrament from the risk of possible sacrilege and the faith community from the harm of classical scandal caused by someone’s public contrarian conduct.

Finally, recognizing the sharp differences between Canon 916 (impacting individuals) and Canon 915 (impacting ministers) allows us to make one last point: amid all the discussion of the primacy of conscience it seems almost forgotten that clergy have consciences, too. Many clerics, Deo gratias, and other ministers of the Eucharist, recognize the significance of their sacramental office and know—as all Catholics should know—that their actions, too, are carried out before a God who sees all. These ministers understand Church doctrine and discipline on marriage, Communion, conscience, and liturgical office, and they wish to act in accord with those teachings and laws, even in the face of growing pressure to disregard these considerations and despite the lack of support some experience from Church leadership.

Their consciences, too, I suggest, deserve respect.


06:43

Cupich: He’s back! [One Mad Mom]

I guess Archbishop Blase Cupich wasn’t getting enough attention and wanted to make a big splash. What’s the matter, Archbishop, were the Vatican light show and Cardinal Turkson stealing your thunder? So what has he said now? In case you haven’t heard the collective groan of the faithful, try this on for size: https://www.lifesitenews.com/news/archbishop-cupich-again-insists-people-in-homosexual-unions-can-receive-com

When asked if the same “internal forum” could be used to secure Communion for sexually active homosexuals, he said that it could. “When people who are in good conscience working with a spiritual director come to a decision, then they need to follow that conscience. That’s the teaching of the Church. So in the case of people receiving Communion in situations that are irregular that also applies. The question then was: Does that apply to gay people? My answer was: they’re human beings too. They have a conscience. Thy have to follow their conscience.

He continued: “They have to be able to have a formed conscience, understand the teaching of the Church, and work with a spiritual director and come to those decisions. And we have to respect that.”
“It’s not up to any minister who is distributing the Eucharist to make a decision about a person’s worthiness or lack of worthiness. That’s on the conscience of those individuals,” he added.”

There are sooooooooooooooooo many things wrong with this one. First and foremost, the “internal forum” was brought up in regards to the annulment process. It was not brought up in regards to active homosexual relationships, nor even to the simple divorced and remarried case. To even imply that these are in any way comparable to each other is totally and utterly ridiculous. Cupich is pretty much trying to nullify sin in general.

So what is all this “internal forum” talk in regards to annulments? I didn’t know what the heck it was, but there was a very narrow possible scenario given to me as an example. I’m sure there are others examples, but at least it explains to me why anyone is even still using it in a sentence. I was thinking about giving the scenario, but it was conjecture at best, even though I suspect good conjecture from a knowledgeable Catholic.

Before I go on, I would like to point out that Cardinal Burke has said the Synod did not and cannot approve the internal forum for divorced/remarried to receive Communion. Marriage is indissoluble.  And, here’s the biggie, the Pope hasn’t put forth any document yet.  Cupich is speaking WAY out of turn and trying, once again, the old “put the cart before the horse” method of trying to sway the Holy Father.

The “internal forum” regarding annulment scenario presented to me was a “failure to administer justice” scenario. Sorry to be vague but I wouldn’t want to lead anyone into error by stating the scenario knowing that there is a possibility it might be incorrect, even if I think it sound.

If my friend’s scenario is correct, suffice it to say, it would be super rare (as any use of the “internal forum” would be) and it would be limited to something that COULD be a rectifiable situation IF the annulment were eventually granted. It does nothing to alter the indissolubility of marriage, though. In contrast, there is NOTHING that could ever rectify an active homosexual relationship. There is nothing that can make homosexual acts not intrinsically depraved, and, as the Catechism states (Archbishop Cupich might want to crack it open every once in a while), “Under no circumstances can they be approved.” http://www.scborromeo.org/ccc/para/2357.htm

Do you see the difference in the two scenarios? There’s a gap the size of the Grand Canyon in between them. In one scenario, a couple would be trying their best in accordance with the teachings of the Church to live in accordance to the Church teachings. The scenario with a couple continuing in an active homosexual relationship is them failing the teaching of the Church (and, really, them failing themselves).
Cupich is floating something not even close. He’s saying, if a couple doesn’t think the teachings of the Church are correct, they can just use their very poorly formed conscience to decide if they are committing a sinful act. I guess he’s also saying they need to shop around for a spiritual director like him who goes with the “I’m OK. You’re OK.” mantra. It’s just a tad bit different.

Next, the “minister” distributing Communion certainly does have the duty to protect the Eucharist from defilement. If someone walks up with an “I’m an atheist!” t-shirt, they have made a public statement and shouldn’t be given the Communion. Remember a few years back when the Sisters of Perpetual Indulgence approached Archbishop Niederauer for Communion in full clown drag dress? It was a “gotcha” moment where he failed, and he admitted that. (http://www.catholicnewsagency.com/news/archbishop_niederauer_apologizes_for_giving_communion_to_sisters_of_perpetual_indulgence_at_san_francisco_parish/) Yes, the minister can and should protect Our Lord’s Body and Blood from the sacrilege of the Eucharist. Public obstinate sinners are in a special class. So, you see, the “I’m sinning and I’m going to keep sinning no matter what the Church says” without public repentance club can be denied Communion to avoid scandal. The “minister” denying Communion to the public obstinate sinner, despite what Cupich might decree, might REALLY be where the “internal forum” comes in.


06:25

A case study in the development of doctrine [CatholicCulture.org - In Depth Analysis of Catholic Issues]

The trouble with master narratives of history is the air of inevitability they lend to events that could have gone very differently. Historians are the ones who construct narratives, yet it is also their job to disrupt them, or at least to go beyond them so that rather than taking the past for granted, we see it in all its scandalous contingency.

05:30

Vladimir Solovyov on Judaism [Eastern Christian Books]

The University of Notre Dame Press, the largest and most prestigious Catholic publisher of academic works in the world, just sent me their 2016 catalogue, and in it we find such offerings as a new translation of Vladimir Solovyov, The Burning Bush: Writings on Jews and Judaism, trans. Gregory Yuri Glazov (UND Press, 2016), 456pp.


Forthcoming in May of next year, this book will, the publisher tells us, introduce readers to

Vladimir Solovyov, one of nineteenth-century Russia's greatest Christian philosophers, who was renowned as the leading defender of Jewish civil rights in tsarist Russia in the 1880s. The Burning Bush: Writings on Jews and Judaism presents an annotated translation of Solovyov's complete oeuvre on the Jewish question, elucidating his terminology and identifying his references to persons, places, and texts, especially from biblical and rabbinic writings. Many texts are provided in English translation by Gregory Yuri Glazov for the first time, including Solovyov's obituary for Joseph Rabinovitch, a pioneer of modern Messianic Judaism, and his letter in the London Times of 1890 advocating for greater Jewish civil rights in Russia, printed alongside a similar petition by Cardinal Manning.

Glazov's introduction presents a summary of Solovyov's life, explains how the texts in this collection were chosen, and provides a survey of Russian Jewish history to help the reader understand the context and evaluate the significance of Solovyov's work. In his extensive commentary in Part II, which draws on key memoirs from family and friends, Glazov paints a rich portrait of Solovyov's encounters with Jews and Judaism and of the religious-philosophical ideas that he both brought to and derived from those encounters. The Burning Bush explains why Jews posthumously accorded Solovyov the accolade of a "righteous gentile," and why his ecumenical hopes and struggles to reconcile Judaism and Christianity and persuade secular authorities to respect conscience and religious freedom still bear prophetic vitality.

"Gregory Glazov's The Burning Bush: Writings on Jews and Judaism by Vladimir Solovyov is a beautifully conceived and expertly executed volume. Judith Deutsch Kornblatt did the field of modern religious philosophy a great service by bringing Solovyov's sophiological writings together in a single elegant volume. Glazov has done the same for Solovyov's writings on Judaism." —Paul Valliere, McGregor Professor of the Humanities, Butler University

05:01

En Vivo de La Iglesia US: Sábado Gigante [Whispers in the Loggia]


(Del Santuario Nacional a Des Plaines, Illinois – Chicagoland)

Padre de Misericordia,
que has puesto a este pueblo tuyo
bajo la especial protección de la siempre Virgen María de Guadalupe,
Madre de tu Hijo,
concédenos, por su intercesión,
profundizar en nuestra fe
y buscar el progreso de nuestra patria
por caminos de justicia y de paz.

Por nuestro Señor Jesucristo, tu Hijo,

que viva en re contigo en el Espiritú Santo,
es Dios, por los siglos y de los siglos.

Amén.

(Medianoche en la Catedral de Los Ángeles – con 5 millones de católicos, ahora la diócesis más grande en toda la historia de la Iglesia US.)

Y en estos primeros días de este Año Jubileo, que roguemos las palabras familiares en moda especial: "Dios te salve, Reina y Madre de misericordia, vida, dulzura y esperanza nuestra, Dios te salve...."

Morenita Madre de Tepeyac, Santa Emperatriz de toda la America, hoy en tu día y siempre, gracias de corazón por todos tus milagros en las vidas de tus hijos, por tu cariño y fuerza al nuestro lado, y tu regalo de la nueva vida para el Pueblo de Dios en esta tierra del Norte.

Virgen de Guadalupe – amadísima guía y compañera, Rosa Dorada de nuestro presente y futuro como Cuerpo que tu naciste – proteja tus hijos tan fieles, que su dignidad en los ojos de tu Hijo sea siempre más respetado por todos, que nadie sea extranjero ni en esta Iglesia ni en sociedad, y que todos nosotros podamos conocer la libertad de los hijos de Dios.

Querida Señora – Madre de Dios, Madre de la esta Iglesia, Madre de nuestra Esperanza, Madre de Misericordia – ¡ayudanos!


-30-

04:00

The Other Chiapas. Indigenous Clergy Yes, But Celibate [Chiesa -]

From myth to facts. In the Mexican diocese that Francis will visit in February ordinations to the priesthood are blossoming again, while the campaign for married priests is wilting. A letter from the bishop

01:00

Matins readings for the Third Sunday of Advent [Lectio Divina Notes]

The Matins readings for the third Sunday of Advent in the traditional Benedictine Office are set out below.

Nocturn I

Reading 1: Isaiah 26:1-3
Reading 2: Isaiah 26: 4-6
Reading 3: Isaiah 26: 7 -10
Reading 4: Isaiah 26: 11-14

Nocturn II: Sermon 13 of St Leo the Great

Reading 5: Dearly beloved brethren, with the care which becometh us as the shepherd of your souls, we urge upon you the rigid observance of this December Fast. The month of December hath come round again, and with it this devout custom of the Church. The fruits of the year, which is drawing to a close, are now all gathered in, and we most meetly offer our abstinence to God as a sacrifice of thanksgiving. 

Reading 6: And what can be more useful than fasting, that exercise by which we draw nigh to God, make a stand against the devil, and overcome the softer enticements of sin?  Fasting hath ever been the bread of strength. From abstinence proceed pure thoughts, reasonable desires, and healthy counsels. By voluntary mortifications the flesh dieth to lust, and the soul is renewed in might. 

Reading 7: But since fasting is not the only mean whereby we get health for our souls, let us add to our fasting works of mercy. Let us spend in good deeds what we take from indulgence. Let our fast become the banquet of the poor.  Let us defend the widow and serve the orphan; let us comfort the afflicted and reconcile the estranged; let us take in the wanderer and succour the oppressed; let us clothe the naked and cherish the sick. And may every one of us that shall offer to the God of all goodness this Advent sacrifice of fasting and alms be by Him fitted to receive an eternal reward in His heavenly kingdom! 

Reading 8: We fast on Wednesday and Friday; and there is likewise a Vigil on Saturday at the Church of St Peter, that by his good prayers we may the more effectually obtain what we ask for, through our Lord Jesus Christ, Who with the Father and the Holy Ghost, liveth and reigneth, one God, world without end. Amen.

Nocturn III: Homily of St Gregory the Great

Reading 9: From the Holy Gospel according to John (John 1:19-28): In that time were sent from Jerusalem priests and Levites to John, to ask him: Who art thou? And so on.

Dearly beloved brethren, the first thing which striketh us in to - day's Gospel is the lowly - mindedness of John. He was so great that it was thought he might be the Christ; yet he soberly chose rather to seem only what he really was, than to let the belief of men invest him with a dignity which did not belong to him; for he confessed, and denied not, but confessed, I am not the Christ, at the same time he would not deny what he was in reality; and thus his very truth - speaking made him a member of Him Whose title he would not by falsehood take. 

Reading 10: In that he arrogated not to himself the name of Christ, he became a member of Christ. While he humbly strove to confess his own weakness, he earned by his simplicity a part in the grandeur of his Master.  In considering this subject we find an apparent contradiction between one of John's statements, and the saying of our Redeemer recorded in another part of the Gospel.  When His disciples asked our Lord regarding the coming of Elias, He answered Elias is come already, and they knew him not, but have done unto him whatsoever they listed. And if ye will receive it, this that is, John is Elias.  

Reading 11: But when John was asked if he was Elias, he answered, I am not. How comes it then, dearly beloved brethren, that we find the Truth Itself asserting what the prophet of the Truth denied? It must evidently be that our Lord meant one thing and John another, when the Lord said, This is, and John, I am not. For how can he be the prophet of truth, if he speak not according to the word of Him Who is the Eternal Truth? Let us then more minutely examine these words, and we shall find that there is no real contradiction. 

Reading 12: When the Angel announced to Zacharias the coming birth of John he said He shall go before Him in the spirit and power of Elias.  As the old Elias will come again before the Second Advent of the Lord, so did John, as the new Elias, go before the First Advent, in the spirit and power of Elias. As the old Elias will be the Fore-runner of the Judge, so the new Elias was the Fore-runner of the Saviour. John then was Elias in spirit, but not in person; and our Lord asserteth of the spirit what John denieth of the person.


Gospel: St John 1:19-28

19 Et hoc est testimonium Joannis, quando miserunt Judæi ab Jerosolymis sacerdotes et Levitas ad eum ut interrogarent eum: Tu quis es? 20 Et confessus est, et non negavit, et confessus est: Quia non sum ego Christus. 21 Et interrogaverunt eum: Quid ergo? Elias es tu? Et dixit: Non sum. Propheta es tu? Et respondit: Non. 22 Dixerunt ergo ei: Quis es ut responsum demus his qui miserunt nos? quid dicis de teipso? 23 Ait: Ego vox clamantis in deserto: Dirigite viam Domini, sicut dixit Isaias propheta. 24 Et qui missi fuerant, erant ex pharisæis. 25 Et interrogaverunt eum, et dixerunt ei: Quid ergo baptizas, si tu non es Christus, neque Elias, neque propheta? 26 Respondit eis Joannes, dicens: Ego baptizo in aqua: medius autem vestrum stetit, quem vos nescitis. 27 Ipse est qui post me venturus est, qui ante me factus est: cujus ego non sum dignus ut solvam ejus corrigiam calceamenti. 28 Hæc in Bethania facta sunt trans Jordanem, ubi erat Joannes baptizans.

Douay-Rheims:

 [19] And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou? [20] And he confessed, and did not deny: and he confessed: I am not the Christ.[21] And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No. [22] They said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself? [23] He said: I am the voice of one crying out in the wilderness, make straight the way of the Lord, as said the prophet Isaias. [24] And they that were sent, were of the Pharisees. [25] And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?[26] John answered them, saying: I baptize with water; but there hath stood one in the midst of you, whom you know not. [27] The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose. [28] These things were done in Bethania, beyond the Jordan, where John was baptizing. 

Elend und Reichtum [BRUNONIS]

IL208-Z.23.4a


In welchem Ausmaß sich die Reinigung vollzieht, habe ich soeben gesehen, als ich die fünf Stufen der Frömmigkeit durchging, weil diese fünf Stufen durch den Fortschritt der innerlichen Reinigung charakterisiert werden. Aber in welchem Maß die Seele ihre Empfänglichkeit für das Göttliche und ihre ewigen Verdienste vermehrt, das ist das Geheimnis Gottes. 

Ich kenne das Elend, dessen ich mich entäußere, aber ich kenne nicht die Reichtümer, die ich mir erwerbe. Welche Größe die Tugend in mir erreicht hat, wie viel Verdienste ich erworben habe, wie hoch meine Seele sich erhoben hat, welchen Platz ich im Himmel einnehmen werde, alle diese Geheimnisse werden mir nur in der Klarheit des zukünftigen Lebens geoffenbart werden.

(Dom François de Sales Polien, IL, 20151212)
Normal 0 21 false false false DE X-NONE X-NONE


00:31

Reflect – Five Minute Friday [Loved As If]

John 3-16 (1)Advent always causes me to reflect on Good Friday. It seems to me Heaven must have experienced both joy and something else, something that included the complete knowledge of all that was to come. Jesus gave His all. So did the Father and the Holy Spirit. My tiny, human brain cannot even begin to imagine what it must have been like when the Godhead poured one Person into the hands of human beings first as an infant and ultimately, on Good Friday. Heaven didn’t pull back even though it was apparent that we were so far lost, even the best of us did not appreciate the gift.

But I pull back. With all I have been given, I cower in fear or drag my feet. Too often, I’m not busy about my Father’s work. Which leads me to reflect, of all the gifts I can ask for this Christmas, the best might be even a soupçon of longing to spend myself doing the Father’s will. After all, Heaven spent it all for me.

*****************************

On Friday (and occasionally Saturday if Friday is filled with an excess of other activities),100s of bloggers set a timer, write for 5 minutes, and then post the results over at Kate Motaung’s blog, Heading Home. She provides the prompt on Thursday evening. We don’t edit or concern ourselves with whether our writing is flawless or worthy to be seen. We expose our incomplete, unpolished thoughts and words to each other and our readers and tweet them with the hashtag #FMFParty. Join us.

Image source.

The post Reflect – Five Minute Friday appeared first on Loved As If.

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13141516171819
20212223242526
27282930310102
December 2013
MonTueWedThuFriSatSun
25262728293001
02030405060708
09101112131415
16171819202122
23242526272829
30310102030405
November 2013
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293001
October 2013
MonTueWedThuFriSatSun
30010203040506
07080910111213
14151617181920
21222324252627
28293031010203
August 2013
MonTueWedThuFriSatSun
29303101020304
05060708091011
12131415161718
19202122232425
26272829303101
July 2013
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29303101020304
June 2013
MonTueWedThuFriSatSun
27282930310102
03040506070809
10111213141516
17181920212223
24252627282930
May 2013
MonTueWedThuFriSatSun
29300102030405
06070809101112
13141516171819
20212223242526
27282930310102
April 2013
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29300102030405
March 2013
MonTueWedThuFriSatSun
25262728010203
04050607080910
11121314151617
18192021222324
25262728293031
February 2013
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728010203
January 2013
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293031010203
December 2012
MonTueWedThuFriSatSun
26272829300102
03040506070809
10111213141516
17181920212223
24252627282930
31010203040506
November 2012
MonTueWedThuFriSatSun
29303101020304
05060708091011
12131415161718
19202122232425
26272829300102
October 2012
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29303101020304
September 2012
MonTueWedThuFriSatSun
27282930310102
03040506070809
10111213141516
17181920212223
24252627282930
June 2012
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293001
May 2012
MonTueWedThuFriSatSun
30010203040506
07080910111213
14151617181920
21222324252627
28293031010203
March 2012
MonTueWedThuFriSatSun
27282901020304
05060708091011
12131415161718
19202122232425
26272829303101
February 2012
MonTueWedThuFriSatSun
30310102030405
06070809101112
13141516171819
20212223242526
27282901020304
December 2011
MonTueWedThuFriSatSun
28293001020304
05060708091011
12131415161718
19202122232425
26272829303101
November 2011
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293001020304
July 2011
MonTueWedThuFriSatSun
27282930010203
04050607080910
11121314151617
18192021222324
25262728293031
April 2011
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293001
March 2011
MonTueWedThuFriSatSun
28010203040506
07080910111213
14151617181920
21222324252627
28293031010203
November 2010
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29300102030405
August 2010
MonTueWedThuFriSatSun
26272829303101
02030405060708
09101112131415
16171819202122
23242526272829
30310102030405
June 2010
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293001020304
January 2010
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293031
December 2009
MonTueWedThuFriSatSun
30010203040506
07080910111213
14151617181920
21222324252627
28293031010203
November 2009
MonTueWedThuFriSatSun
26272829303101
02030405060708
09101112131415
16171819202122
23242526272829
30010203040506