Monday, July 16, 2018

Flos Carmeli


Happy Feast of Our Lady of Mount Carmel!

Today for my low mass, the old missal I use from the 1920's has an entire mass for Our Lady of Mount Carmel with a gloria and a credo! Of course I used it rather than the simple commemoration of the '62 missal. Surely Pope Francis would approve, and Pope Emeritus Benedict, and Pope Saint John Paul II, and all of the angels and the saints, and Christ Our Blessed Lord Himself!

Above is a chant proper to the feast, attributed to Saint Simon Stock himself!

Thursday, July 5, 2018

2009 Press Release on the Drama of the 1955 Unpublished Habilitation Thesis

Institute Papst Benedict XVI

Presseschau - Detail


Ein Drama in vier Akten
DT vom 30.07.2009, Nr. 90, S. 7 von Michael Karger

Joseph Ratzingers Habilitation über den Franziskanertheologen Bonaventura war der Auftakt für sein Mitwirken in entscheidenden Phasen der Theologiegeschichte

Die Veröffentlichung von Band 2 der Gesammelten Schriften Joseph Ratzingers steht bevor. Er wird vor allem auch den bisher unveröffentlichten ersten Teil seiner 1955 eingereichten Habilitationsschrift enthalten. Das gibt Anlass, nach den Hintergründen zu fragen, woran damals seine Habilitation beinahe gescheitert wäre. Weil die Aussagen der Gutachten bis heute nicht bekannt sind, wird viel über die Gründe für die Rückgabe der Erstfassung der Habilitation Joseph Ratzingers 1955 spekuliert.


Trotz Gegenwind erhielt er bald einen Ruf nach Bonn

Bei genauer Betrachtung aller zugänglichen Quellen ergibt sich aber auch ohne diese Kenntnisse ein durchaus eindeutiges Bild: Die Arbeit wurde vom Zweitkorrektor Michael Schmaus als gefährlich modernistisch beurteilt und zurückgewiesen. Der junge Wissenschaftler Ratzinger konnte seine akademische Laufbahn danach nur noch dadurch retten, dass er den weitgehend unbeanstandet gebliebenen dritten Teil erneut einreichte. Allerdings fehlte in diesem dann schließlich angenommenen Teil die systematische Darstellung der neuen These des Verfassers, mit der ohne Zweifel der Stern des Theologen Joseph Ratzinger sofort strahlend aufgegangen wäre. Trotz weiterer Verhinderungsmaßnahmen erhielt Ratzinger bald einen Ruf auf eine renommierte Ordinarienstelle: Er wurde 1958 auf die Professur für Fundamentaltheologie in Bonn berufen. Als persönlichen Konzilsberater nahm der Ortsbischof Kardinal Josef Frings den jungen Professor Ratzinger mit nach Rom. Auf der Grundlage seiner Habilitationsthese konnte Ratzinger in die Offenbarungskonstitution des Zweiten Vatikanums bahnbrechende Einsichten einbringen und dadurch verhängnisvolle Engführungen verhindern.

Thesen, die in München als angeblich nicht rechtgläubig unterdrückt worden waren, entfalteten schließlich auf dem Konzil eine große Wirkung. Dies gelang allerdings auch auf dem Konzil nur gegen viele Widerstände. Der medienunterstützten reformistischen Konzilsrezeption gelang es allerdings sehr schnell, den theologischen Ertrag der Offenbarungskonstitution einseitig umzudeuten. Folge waren die nachkonziliaren Wirren und eine bis heute weitgehend unverstanden gebliebene Kirchenversammlung. Kaum war Joseph Ratzinger Präfekt der Kongregation für die Glaubenslehre geworden, schlug auch die Stunde der besonderen Wirksamkeit des dritten, angenommenen und 1959 veröffentlichten Teils seiner Habilitation über „Die Geschichtstheologie des heiligen Bonaventura“. In den stark ideologisierten Auseinandersetzungen um die Befreiungstheologie waren es die von Kardinal Ratzinger vorgetragenen Klarstellungen über das Verhältnis von Eschatologie und Utopie, die zur Unterscheidung der Geister führten. Für seinen Einsatz gegen die innerkirchliche Ausbreitung der marxistischen Erlösungslehre wurde Kardinal Ratzinger besonders in Deutschland heftig angefeindet.

Sein Habilitationsthema erhielt Ratzinger von seinem Doktorvater, dem Münchener Fundamentaltheologen Gottlieb Söhngen (1892–1971) gestellt: Er sollte „herausbringen, ob es in irgendeiner Form beim mittelalterlichen Franziskanertheologen Bonaventura eine Entsprechung zum Begriff der Heilsgeschichte gebe und ob dieses Motiv – wenn erkennbar – in Zusammenhang mit dem Gedanken der Offenbarung stehe“ („Aus meinem Leben“=AmL, dt. 1998). Söhngens Interesse war ein systematisches und kein historisches. Dadurch war allerdings ein Konflikt mit dem Mittelalterforscher Schmaus vorprogrammiert. Hintergrund der Fragestellung war für Söhngen das von der Vätertheologie herkommende heilsgeschichtliche Denken der Nouvelle Theólogie in Frankreich: „Offenbarung erschien nun nicht mehr einfach als Mitteilung von Wahrheiten an den Verstand, sondern als geschichtliches Handeln Gottes, in dem sich stufenweise Wahrheit enthüllt“ (AmL). Pius XII. hatte allerdings 1950 in seiner Enzyklika „Humani generis“ die Nouvelle Theólogie verurteilt, was Söhngen mit Wut und Verzweiflung aufgenommen hatte. Damit wird der zweite Vorbehalt von Schmaus berührt: Er stand dem Heiligen Offizium nahe und wurde von Henri de Lubac SJ, dem sein Orden nach der Verurteilung von 1950 übel mitgespielt hatte, in seinem Konzilstagebuch ausdrücklich zu den „römischen Integristen“ gerechnet.

Seit 1952 war Ratzinger Dozent am Priesterseminar in Freising. Als er 1954 seine Materialsammlung abgeschlossen hatte wurde er zum Wintersemester 1954/55 zum außerordentlichen Professor für Dogmatik und Fundamentaltheologie an der Philosophisch-Theologischen Hochschule Freising ernannt. Trotz der Doppelbelastung, in zwei Fächern wöchentlich fortlaufend Vorlesungen auszuarbeiten und „nebenbei“ die Habilitationsschrift zu erstellen, konnte er zum Ende des Sommersemesters 1955 das Manuskript abschließen und die beiden Pflichtexemplare im Herbst abgeben. Söhngen nahm die Arbeit mit Begeisterung auf und berief sich sofort in seiner Vorlesung auf die neuen Erkenntnisse seines Meisterschülers.

Der Zweitgutachter, der Dogmatikprofessor und Direktor des Grabmann-Institutes für mittelalterliche Theologie Michael Schmaus (1897–1993), ließ sich mit dem Gutachten viel Zeit. Erst kurz vor Ostern 1956 eröffnete er Ratzinger auf der Dogmatikertagung in Königstein „sachlich und ohne Emotion“, dass er die Habilitationsschrift „ablehne, da sie nicht den dabei geltenden wissenschaftlichen Maßstäben genüge“ (AmL). Den völlig vernichteten Ratzinger verwies Schmaus zudem auf einen baldigen Fakultätsbeschluss zu seinem Fall. Nun schien für Joseph Ratzinger seine akademische Laufbahn bereits am Ende zu sein. In Freising stand das Sommersemester 1956 vor der Tür und musste vorbereitet werden. Seine alten Eltern wohnten bei ihm in einer geräumigen Professorenwohnung auf dem Domberg.
Auch wenn Ratzinger das Gutachten von Schmaus nie ausdrücklich erwähnt, so kann man doch drei Ablehnungsgründe aus seinen Äußerungen erschließen:

1. Voreingenommenheit, verstärkt durch die als Anmaßung empfundenen, überheblichen Urteile des Anfängers. Dies geht aus folgenden Aussagen Ratzingers hervor: „dass ich über ein mittelalterliches Thema gearbeitet hatte, ohne mich seiner Führung anzuvertrauen“. „Mit einer für einen Anfänger wohl unangebrachten Schärfe kritisierte ich die überwundenen Positionen, und das war Schmaus ganz offensichtlich zu viel, ...“
2. Grund: „Da er nun schon einmal aufgebracht war, reizten ihn auch das unzulängliche graphische Erscheinungsbild und verschiedene Zitationsfehler, die aller Mühsal zum Trotz stehengeblieben waren.“
3. und entscheidender Ablehnungsgrund: „Aber auch das Ergebnis meiner Analyse missfiel ihm. Ich hatte festgestellt, dass es bei Bonaventura (und wohl auch bei den Theologen des 13. Jahrhunderts überhaupt) keine Entsprechung zu unserem Begriff ,Offenbarung’ gebe, mit dem wir üblicherweise das Ganze der geoffenbarten Inhalte zu bezeichnen pflegen, sodass sich sogar der Sprachgebrauch eingebürgert hat, die Heilige Schrift einfach ,die Offenbarung’ zu nennen.“ Somit „liegt Offenbarung der Schrift voraus und schlägt sich in ihr nieder, ist aber nicht einfach mit ihr identisch. Das aber heißt dann, dass Offenbarung immer größer ist als das bloß Geschriebene. Und das wieder bedeutet, dass es ein reines ,Sola Scriptura’ (durch die Schrift allein) nicht geben kann, dass zur Schrift das verstehende Subjekt gehört, womit auch schon der wesentliche Sinn von Überlieferung gegeben ist“ (AmL).

In dieser von Ratzinger selbst zusammengefassten Habilitationsthese konnte Schmaus „keineswegs eine getreue Wiedergabe von Bonaventuras Denken (wovon ich hingegen auch heute noch überzeugt bin), sondern einen gefährlichen Modernismus, der auf die Subjektivierung des Offenbarungsbegriffs hinauslaufen müsse“ (AmL) sehen. Schmaus lehnte die Habilitation nicht wegen der Respektlosigkeiten des jungen Wissenschaftlers oder der formalen Mängel ab, sondern wegen der modernistischen „Subjektivierung des Offenbarungsbegriffs“. Fünf Jahre nach „Humani generis“ bekämpfte Schmaus den jungen, des Modernismus verdächtigen Theologen Joseph Ratzinger. Ergebnis der Fakultätssitzung war, dass die Arbeit nicht ausdrücklich abgelehnt wurde, sondern zur Verbesserung zurückgegeben wurde. Dazu erhielt Ratzinger das Exemplar von Schmaus und stellte fest, dass der dritte Teil „gänzlich ohne Beanstandung geblieben war“ (AmL). Dies wunderte den Verfasser: „Dabei wäre gerade auch hier durchaus Sprengstoff enthalten gewesen“ (AmL). Damit meint Ratzinger die eigentliche These, die auch diesen Teil bestimmt: „Bonaventura benennt nirgendwo, soviel ich sehen kann, die Schrift selbst als ,Offenbarung’“ („Die Geschichtstheologie des heiligen Bonaventura“). Nach Bonaventura ist Offenbarung „gleichbedeutend mit der geistlichen Erfassung der Schrift“.

Warum wird die Schrift nicht Offenbarung genannt?

Warum die Schrift nicht Offenbarung genannt wird, schreibt der Habilitand: „Das versteht sich vom Offenbarungsvorgang her von selbst, in dem sich nämlich ,Offenbarung’ gerade als Erfassen geistigen Sinnes darstellt.“ Im dritten Teil steht sogar eine Entkräftung des Einwandes, dass dieses Offenbarungsverständnis einem „subjektivistischen Aktualismus“ Vorschub leiste, der an die Stelle der objektiven Offenbarungswahrheiten trete. Das Gegenargument Ratzingers besteht darin, „dass das die Schrift je erst zur ,Offenbarung’ erhebende Verständnis sich nicht als Sache des Einzellesers auffassen lässt, sondern sich allein im lebendigen Schriftverständnis der Kirche zuträgt. Die Objektivität des Glaubensanspruchs ist damit zweifellos sichergestellt.“

Inhalt des dritten Teils sind vor allem die geschichtstheologischen Konsequenzen, die Bonaventura aus seinem Offenbarungsverständnis ableitet. Ratzinger konnte nachweisen, dass sich Bonaventura mit den Thesen des Joachim von Fiore (gest. 1202) auseinandergesetzt hat. Dieser süditalienische Abt hatte aus der Heiligen Schrift drei heilsgeschichtliche Epochen abgeleitet: Auf das Reich des Vaters (Altes Testament) sei das Reich des Sohnes (Geschichte der Kirche) gefolgt, das noch im 13. Jahrhundert vom Reich des Heiligen Geistes abgelöst werde. Sehr bald verstanden sich nicht wenige Franziskaner als Avantgarde des Heiligen Geistes, der die Überwindung der Institution Kirche im neuen Reich der Freiheit und der Liebe im Namen des heiligen Franziskus aufgetragen sei.

Als Ordensoberer hatte Bonaventura die Aufgabe, die Lehre Joachims richtigzustellen und eine Spaltung des Ordens zu verhindern. Unter dem Titel „Die Geschichtstheologie des Heiligen Bonaventura“ reichte Ratzinger diesen Teil nun nochmals im Oktober 1956 ein: „Da bei der herben Kritik an meiner Arbeit dieser Teil ohne Beanstandung geblieben war, konnte man ihn wohl nicht nachträglich als wissenschaftlich unannehmbar erklären“ (AmL). Am 11. Februar 1957 wurde ihm die Annahme mitgeteilt. Bereits am 21. Februar sollte die öffentliche Habilitationsvorlesung stattfinden. Ihr Thema, das Ratzinger in seiner Autobiografie nicht mitteilt, war die Erörterung der Frage, ob die Ekklesiologie in die Fundamentaltheologie oder in die Dogmatik gehöre.

Ein Augenzeuge, Alfred Läpple, „Mentor“ und lebenslanger Freund Ratzingers berichtet, dass Professor Schmaus sich nach der Vorlesung erhob und sagte. „,Die Sache mit ihrer subjektivistischen Art, die Offenbarung zu deuten, ist nicht richtig katholisch.’ Ratzinger wollte beginnen zu erwidern. Doch da hat sich Söhngen eingeschaltet. Ein heftiger Streit entbrannte zwischen den beiden Professoren. Ratzinger blieb nur an der Seite stehen“ (Peter Pfister, Hg.: Joseph Ratzinger und das Erzbistum München und Freising. Regensburg 2006, S. 123). Es schloss sich die Sitzung des Prüfungsausschusses an und danach wurde Ratzinger formlos auf dem Gang seine Habilitation mitgeteilt. So ging der „Alptraum“ der Habilitation zu Ende, der fast die gesamte Zeit der Freisinger Dozententätigkeit von 1953 bis Anfang 1957 überschattete.

Ein Jahr später wurde Ratzinger zum ordentlichen Professor für Fundamentaltheologie und Dogmatik in Freising ernannt, allerdings „nicht ohne vorangegangenes Störfeuer von interessierter Seite“ (AmL), womit auch wieder auf Schmaus angespielt sein könnte. Alfred Läpple berichtet, dass Ratzinger im Sommer 1958 zu Kardinal Wendel einbestellt wurde, der ihm im Beisein von Professor Schmaus seine Ernennung zum Professor an der Pädagogischen Hochschule in München-Pasing mitteilte. Da zog Ratzinger zur Verblüffung der beiden Herren seine Berufung auf den Lehrstuhl für Fundamentaltheologie an der Universität Bonn aus der Tasche. „Es war für mich sozusagen das Traumziel, dorthin zu gehen“ (AmL).

Das „Drama der Habilitation“ war allerdings, aufs Ganze gesehen, selbst nur der erste Akt. Es sollten weitere Akte folgen, in denen sich entscheidende Phasen der jüngeren Theologie- und Kirchengeschichte spiegeln.
Drei Monate bevor der junge Professor Ratzinger in Bonn seine Lehrtätigkeit aufnahm, kündigte Papst Johannes XXIII. die Einberufung eines Konzils an. Als Berater von Kardinal Frings übte Ratzinger einen beachtlichen Einfluss auf die Konzilsarbeit aus. Insbesondere kamen ihm, wie der Kardinal 1998 rückblickend feststellt, die Einsichten zugute, die ihm bei der Beschäftigung mit Bonaventura zugewachsen waren.

Am Vorabend der Konzilseröffnung bittet Kardinal Frings seinen Peritus, den deutschsprachigen Bischöfen eine theologische Beurteilung der vorbereiteten Schemata zu bieten. Der Vortrag konzentriert sich vor allem auf die Verhältnisbestimmung von Offenbarung, Schrift und Tradition. Die Ablehnung des Schemas „De fontibus revelationis“ und die Ausarbeitung von tiefer begründeten Alternativen zum Offenbarungsdenken des Konzils spiegelt die Einsichten Ratzingers wider: Offenbarung geht als lebendiges Geschehen der Schrift voraus. Nur in der gläubigen Auslegung der Kirche ist die Schrift Offenbarung.

Bei der Konzilsrezeption dominierte eine verkürzte Sicht

Die Konzilsrezeption aber – es folgt des Dramas dritter Akt – dominierte eine verkürzte Sicht der Dinge: Die popularisierte These von der „materialen Vollständigkeit der Schrift“ hatte sich verselbstständigt. In ihr sieht Ratzinger eine Ursache für den nachkonziliaren Traditionsbruch und den Glaubensverfall: „Das Drama der nachkonziliaren Epoche ist weitgehend von diesem Schlagwort und seinen logischen Konsequenzen bestimmt worden“ (AmL). Hauptprotagonist des „Gegenkonzils“ war Hans Küng, der im zweiten Band seiner nach der Wahl Joseph Ratzingers zum Papst erschienenen Autobiografie (2007) erstaunlicherweise mit Schmaus in der Kritik übereinstimmt: „Die von Schmaus in Ratzingers Habilitationsschrift ... diagnostizierte gefährliche Subjektivierung des Offenbarungsbegriffs ist (und bleibt bis heute) das Fragwürdigste an Ratzingers Offenbarungsauffassung.“

Während die reformistische Konzilsdeutung keinerlei Einschränkungen der Theologie durch das kirchliche Lehramt erlaubt, verwahren sich die Traditionalisten gegen jede lehramtliche Entwicklung über die Vorkonzilszeit hinaus. Gerade die zum Wesen der Kirche gehörige „beständige Identität in der Dynamik der Entwicklung“ (Joseph Ratzinger: Gottes Projekt. Regensburg 2009) hat auch die Traditionalistenbewegung nicht verstanden. So kommen interessanterweise die Extreme links und rechts überein.

Der vorerst letzte Akt des Dramas besteht in der Auseinandersetzung des Präfekten der Glaubenskongregation mit der Befreiungstheologie: Wie Bonaventura tritt er in seiner Zeit gegen ein chiliastisches Erlösungsverständnis auf, hinter dem der Marxismus steht, der bereits als falscher Messianismus und Weg in den mörderischen Totalitarismus überführt war und im übrigen kurz vor dem Zusammenbruch stand.

Nach vierundfünfzig Jahren wird die Habilitationsschrift des Papstes als zweiter Band der Werkausgabe erstmals vollständig veröffentlicht. Bücher haben ihre Schicksale, auch unveröffentlichte.

Institut Papst Benedikt XVI. • Bismarckplatz 2 • 93047 Regensburg • Tel. +49 941 2983-4001 • Fax. -4440 • info(at)institut-papst-benedikt.de

http://www.institut-papst-benedikt.de/index.php?id=50&no_cache=1&tx_ttnews[tt_news]=10&cHash=c7874a64d012d0ffb5429a11a7bab4fc&type=98

Thursday, May 31, 2018

Corpus Christi. The Immortal Soul, Metaphysics, God, Sacramental Theology: Christian Anthropology and Eucharistic Adoration


Corporeality
"...[T]hings are not merely things, material for human labor, so man is not merely a functionary who manipulates things things; rather, only by examining the world with respect to its eternal first cause does man learn who he himself is: someone called by God and to God. Only the call of the eternal constitutes man as man. One could actually define him as the being capable of God: what theology tries to designate with the term 'soul' is of course nothing other than the fact that man is known and loved by God in another way than all the other beings below him--known in order to know in return, loved in order to love in return. This sort of staying in God's memory is what makes man live forever--for God's memory never ends; it is what makes a human being man and distinguishes him from animals; if this is ruled out, then, instead of man, only a more highly developed animal is left. But in this way it has become a bit clearer in what sense we may speak about the sacramental foundation of human existence: If being called by God not only brings about man's humanity but constitutes it, then the transparency of the world toward the eternal, which is the basis of the sacramental principle, belongs to the foundation of his existence. Then sacramental communication with the eternal establishes man himself..." 162

Historicity
"...[T]he Christian sacraments mean not only insertion into the God-permeated cosmos...they mean at the same time insertion into the history that originates in Christ... [T]his addition of the historical dimension represents the distinctively Christian transformation of the sacramental idea, which for the first time give to natural symbolism its binding force and its concrete claim, cleanses it of all ambiguity and makes it into a more certain guarantee for the nearness of the one true God, who is not just...the mysterious abyss of the cosmos, but, rather, its Lord and Creator..." 162

Fraternity
"...[T]here is no such thing as the autonomy of the human spirit,...it is not a spiritual atom without relations to others but, rather, can live as a man only corporeally, with his fellow men and historically... [Man's] relationship to God, if it is to be a human relationship to God, bust be just as man is: corporeal, fraternal, and historical..." 166

Adoration of the Most Blessed Sacrament
"Eucharistic adoration is in truth related to the Lord, who through his historical life and suffering has become "Bread" for us; in other words, through his Incarnation and self-abandonment to death he has become the One who is open for us. Such prayer is therefore related to the historical mystery of Jesus Christ, to God's history with men that moves toward us in the sacrament. And it is related to the mystery of the Church: since it is related to the history of God with men, it is related to the whole 'Body of Christ', to the community of believers, in which and through which God comes to us. In this way praying in church and before the Blessed Sacrament is the 'classification' of our relation to God under the mystery of the Church as the specific locality where God meets us.... [T]his is the purpose of our going to church at all: so that I in an orderly fashion may take my place in God's history with men--the only setting in which I as a man have my true human existence and which alone therefore also opens up for me the true space of my encounter with God's eternal love..." 167-168

Joseph Ratzinger, Essay "The Sacramental Foundation of Christian Existence," Salzburg, 1965 in Collected Works 11, Theology of the Liturgy, San Francisco: Ignatius, 2014.

Friday, May 25, 2018

Militia Immaculata


A new film, released in Poland last October.
Released in Spanish dubbed version this week in Spain!

Español

Thursday, May 24, 2018

Metaphysics is Superior to Physics, Though Less Obvious to Us


Of substances constituted by nature some are ungenerated, imperishable, and eternal, while others are subject to generation and decay. The former are excellent and divine, but less accessible to knowledge. The evidence that might throw light on them, and on the problems which we long to solve respecting the, is furnished but scantily by sensation; whereas respecting perishable plants and animals we have abundant information, living as we do in their midst, and ample data may be collected concerning all their various kinds, if only we are willing to take sufficient pains. Both departments, however, have their special charm. The scanty conceptions to which we can attain of celestial things give us, from their excellence, more pleasure than all our knowledge of the world in which we live; just as a half glimpse of persons that we love is more delightful than an accurate view of other things, whatever their number and dimensions. On the other hand, in certitude and completeness our knowledge of terrestrial things has the advantage. Moreover, their greater nearness and affinity to us balances somewhat the loftier interest of the heavenly things that are the objects of the higher philosophy.

Aristotle, Parts of Animals, Book 1, Part 5 (644b21-645a4).


Saint Thomas Aquinas, following Aristotle, distinguishes three types of speculative knowledge therefore: physica, mathematica and metaphysica, depending on how much the objects of each of these sciences is dependent on matter and change.

Cf. Saint Thomas Aquinas, Commentary on the De Trinitate of Boethius, q. 5, art. 1, resp.

Saturday, May 19, 2018

"When love is the way...we treat each other like we are actually family." A Royal Sermon and Song



Original Version "Stand by me Father"

Originally, Chapel of Saint Edward the Confessor

In 1348, King Edward III founded two new religious colleges: St Stephen's at Westminster and St George's at Windsor. The new college at Windsor was attached to the Chapel of St Edward the Confessor which had been constructed by Henry III in the early thirteenth century. The chapel was then rededicated to the Blessed Virgin Mary, St Edward the Confessor and St George the Martyr. Edward III also built the Aerary Porch in 1353–54. It was used as the entrance to the new college.

St George's Chapel became the Mother Church of the Order of the Garter, and a special service is still held in the chapel every June and is attended by the members of the order. Their heraldic banners hang above the upper stalls of the choir where they have a seat for life.

The period 1475–1528 saw a radical redevelopment of St George's Chapel under the designs of King Henry VII's most prized counsellor Sir Reginald Bray (later Chancellor of the Duchy of Lancaster), set in motion by Edward IV and continued by Henry VII and Henry VIII. The thirteenth-century Chapel of St Edward the Confessor was expanded into a huge new Cathedral-like chapel under the supervision of Richard Beauchamp, Bishop of Salisbury, and the direction of the master mason Henry Janyns. The Horseshoe Cloister was constructed for the new community of 45 junior members: 16 vicars, a deacon gospeller, 13 lay clerks, 2 clerks epistoler and 13 choristers. The choristers of St George's Chapel are still in existence to this day, although the total number is not fixed and is nearer to 20. The choristers are educated at St George's School, Windsor Castle. They are full boarders at the school. In term time they attend practice in the castle every morning and sing Matins and Eucharist on Sundays and sing Evensong throughout the entire week, with the exception of Wednesdays.

St George's Chapel was a popular destination for pilgrims during the late medieval period. The chapel was purported to contain several important relics: the bodies of John Schorne and Henry VI of England and a fragment of the True Cross held in a reliquary called the Cross of Gneth. These relics all appear to have been displayed at the east end of the south choir aisle.

The Chapel suffered a great deal of destruction during the English Civil War. Parliamentary forces broke into and plundered the chapel and treasury on 23 October 1642. Further pillaging occurred in 1643 when the fifteenth-century chapter house was destroyed, lead was stripped off the chapel roofs, and elements of Henry VIII's unfinished funeral monument were stolen. Following his execution in 1649, Charles I was buried in a small vault in the centre of the choir at St George's Chapel which also contained the coffins of Henry VIII and Jane Seymour. A programme of repair was undertaken at St George's Chapel following the Restoration of the monarchy.

The reign of Queen Victoria saw further changes made to the architecture of the chapel. The east end of the choir was reworked in devotion to Prince Albert; the Lady Chapel, which had been abandoned by Henry VII, was completed; a royal mausoleum was completed underneath the Lady Chapel; and a set of steps were built at the west end of the chapel to create a ceremonial entrance to the building. In the 21st century, St George's accommodates approximately 800 persons for services and events.[1]

Friday, May 18, 2018

Via Sacra Alpina! The "Austrian Father (Now Bishop) Baron"

Father Johannes Maria Schwarz is amazing!
Check out his 3-minute Catechism here.

Review of Joseph Ratzinger, The God of Faith and the God of the Philosophers


Below is the Plinthos translation of an Italian article indicating the salient elements of Joseph Ratzinger's important and renowned June 24, 1959 inaugural lecture upon assuming the Chair of Fundamental Theology at the University of Bonn.


“This inaugural address claims to explain the difficulty of the fundamental questions in theology regarding the relationship between religion and philosophy, faith and science, religious life and human thought insofar as the said relationships depend upon the possible existence of a dogmatic religion.

“After presenting Saint Thomas’ idea on the question—according to which Christian divine science and philosophical science come together in a harmonious unity—and the teaching of E. Brunner—which rejects any harmonious relationship—the author holds that the existing harmony may be demonstrated; on the one hand, on the part of the teaching of the Greeks with the disagreement between the pagan-religious divine science and philosophical science, and on the other hand, on the part of the harmony between biblical divine science and philosophical science.

“Since the philosophical divine science of the Greeks is monotheistic in its most perfect forms (just as in the last analysis every religious polytheism is reduced more or less to a certain monotheism) and since certain personal qualities of the one true God are not denied, even if the philosophical god is not for them an object of religious worship because this god does not have contact with men; he is outside the world; in a word because he not taken to be ‘invocable.’ For this reason it has recourse, regarding religious worship, to limited considerations regarding the absolute: so that ‘the gods’ which are taken to be ‘invocable’ are not considered real gods even by the greeks. So a curious situation arises: a religious worship (culto) without God and a philosophical divine science without religion. In such a way with the Greeks there is a total separation (even if not entirely fundamental) between religious divine science and philosophical divine science.

“While the Hellenic culture did not succeed in achieving the synthesis between religious divine science and philosophical science, the Fathers of the Church have indicated (although not always with critical judgment) the existence of a close relationship between biblical divine science and Hellenic-philosophical science. They actually made use of Hellenic philosophy to clearly explain the biblical divine science. The God of the Bible is the God who has custody (cura) of the world and of man. He is God the Creator, not the Absolute in the abstract, but in the concrete, which presents himself to men as ‘invocable’ after he first called them and placed himself in the world. The God of the Bible, by numerous attributes, is identified with the god of the Greeks: he is the Eternal One, omnipotent, one, true, good and holy; and even if the biblical expressions do not totally coincide with the teaching of Greek philosophy, still there is something in common: all of the powers of the world point to a unique fundamental and transcendent power: God.

“The possibility of the synthetic vision between Christian divine science and philosophical science is therefor found in the Bible itself. To this synthesis between the religious divine science and philosophical divine science the Hellenic culture could not arrive.

“This booklet undoubtedly gives us an interesting vision of a problem which has been at the center of theological concern already for so many centuries and will keep such and interest even in the future, especially upon the arising of new philosophical and theological systems. Just one observation only. It seems to us that the presentation of the teaching of Saint Thomas on the relation between Christian faith and philosophical divine science is too simplistic. When the author says: ‘...the Christian faith is to philosophical divine science like the beatific vision is to the faith. It is three levels comprising one united, altogether way’...we do not think that Saint Thomas would have been happy with such a formulation of his teaching.”

Wednesday, May 16, 2018

Merely "The End of the Beginning..."

Associate Justice Clarence Thomas | Commencement Address | Christendom College

But where are their hats?
Why is it that graduates only wear the academic hats on their graduation day? The hat is actually a powerful sign of that ended beginning, and the new and exalted responsibility and duty.
Would that the priests and the justice had their birettas/proper hats with the form and colors according to their academic rank and discipline. It would be more elegant than the bald academic heads.
For example, an MA in theology would merit a three horned black roman biretta with red piping and tuft.
A couple of justices don what appears to be the traditional judge's cap at the 2017 Presidential Inauguration.

Tuesday, May 15, 2018

Cardinal Ratzinger on the Important Contribution of Vatican II


Cardinal Ratzinger indicates five fundamental aspects of importance in the Vatican II heritage.

1. The importance given to the Bible and the the Church Fathers.
2. The new personalist image of man.
3. The affirmation regarding the essence of the Church.
4. The ecumenical emphasis.
5. The liturgical renewal.

Regarding the last point the Cardinal observes that the liturgical renewal "...has not always proved helpful for the faithful."

In that regard, Ratzinger says that in general Christians should be a critical force. "...[T]he world needs, more than our acceptance, self-criticism, critical objections, and solidarity should be critical. The critical capacity which the Christian has in the face of certain evolutions should reach its full effect."
The reform needs reform!

A 1988 interview by "30giorni" in Joseph Ratzinger, Ser cristiano en la era neopagana, Madrid: Encuentro, 1995, 118-119.

P.S. The purpose of the Francis papacy is to give us time to study and digest the Wojtyla/Ratzinger magisterium.

P.S.S. It is interesting to compare this 1988 Ratzinger list of the Council heritage with a similar Council objectives list of his from 1966. The only significant difference between the two assessments is the 1988 note critical of the liturgical reform and pointing out the world's need for Christians to be critical of what they are being fed in and outside the Church!

Monday, May 14, 2018

“Heavenly Bodies: Fashion and the Catholic Imagination:" What Met Gala Gets Right


Having never before so much as heard of the Met Ball and not much caring about the world of fiction which is the Hollywood land of make-believe, this year's theme of that day explicitly addresses me, a Catholic priest.

My spontaneous reaction is that, on the surface, one may interpret that affair as a positive thing. Women dress up to show-case some popular impressions of Catholicism. That cultural event did indicate various obvious facts.

1. Women dress up, men do not. And there is a difference between the two. Notice that even the notorious homosexuals stuck to that modern protocol. I saw no "drag-queen" displays. Thank God!

Moral: dressing up is for girls.

2. Catholicism is important.
Entirely oblivious to that world of cultural elites, the biggest surprise to me was this, that such a powerful industry, built entirely upon fantasy, willfulness, pride and lust, should even show up to acknowledge the existence of the Catholic Church, which is a direct reference to Jesus Christ Her Lord.

Moral: Jesus Christ is not dead, He lives in His Holy Church! Even the devils confess the name of Jesus. Cf. Matthew 8:29.

3. Gender/Sex and True Religion are Analogous.
The feminine genius has a natural sense of mystery in its need to dress up and to make-up itself. There is something supernatural in woman's wastefulness in styles and accepted fashions, dresses, obsession with skin and hair and every superficial aspect of her person; because the body points beyond the body to the superior grandeur of the entire person. The person includes the flesh but is much more. The person is both body and soul. What is more, the body/soul reality of the person indicates God, in Whose image God created them. Imago Dei. So we do well in the English language, for example, to capitalize the "I." But we should, with more reason yet, capitalize also the "You." We actually do that, fittingly, with the name of the true God, and all His pronouns. Cf. Genenis 1:27.
Catholicism's priesthood and Her entire sacramental system is up to the same thing as women dressing up to manifest the persona, but at the superlative level, because it indicates and serves the Lord of all. A sacrament is an outward sign instituted by Christ to give grace. Material things are thereby transformed by God, in His ministers, to give us God. Emmanuel: God is with us. So we dress up to indicate that fact. Just as the body points beyond the body and the human person points beyond himself to God His Creator, in Whose image he is made, so the splendor of the Catholic ritual and her consecrated ministers advertise the truth of the Person and the reality of God Himself, in the flesh, Jesus Christ. The Most Blessed Sacrament, the Eucharist, is Jesus Christ Himself, bodily and trans-historically and really present on the earth. "This is My body,...My blood,...for the forgiveness of sins. Do this in memory of Me." The Catholic priest is the royal minister of Christ. The priest also stands in persona Christi. We dress up our rituals, our selves and our churches to show it!

Moral: "Et Verbum caro factum est et habitavit in nobis et vidimus gloriam eius gloriam quasi unigeniti a Patre plenum gratiae et veritatis." John 1:14

Sex and Salvation


The Latest Scientific Research on Gender Ideology


"'Gay' Marriage": A Symptom of The Will to Power (Reality as man-made)



Sunday, May 13, 2018

The Saint of the Blessed Sacrament, Saint Paschal Baylon (1540-1592)


"[May 17th is the Traditional Feast Day of] Saint Paschal Baylon,...Franciscan Brother, Patron of Eucharistic Confraternities and Congresses.

"This humble Spanish friar is known as the Saint of the Blessed Sacrament. Saint Paschal was a shepherd from the time he was seven until the age of 24. He taught himself to read so that he could recite the Little Office of Our Lady.

"When he was about 18, he asked to join the Friars Minor at Loreto. These barefooted Franciscans, who followed the austere reforms of Saint Peter of Alcantara, at first rejected Paschal; but when they finally accepted him years later, Paschal's virtues stood out even among these fervent friars.

"An unlearned man who worked mainly as a porter or doorkeeper, Paschal acquired an understanding of theological matters through his many hours on his knees before the Blessed Sacrament. Even after praying through the night, he eagerly served consecutive Masses beginning after dawn.

"Saint Paschal was sometimes sent on journeys through France at a time when persecution from the Huguenots made travelling dangerous for anyone in a habit, and he was stoned on more than one occasion.

"Many miraculous cures of the sick and poor were attributed to Saint paschal even during his lifetime."

2018 Saints Calendar & Month Planner, Charlotte, North Carolina: TAN, 2017, 126.

Ave Maria, Virgo Serena (1484)


1. Ave Maria, gratia plena, Dominus tecum, Virgo serena. 1. Hail Mary, full of grace, the Lord is with thee, serene Virgin. 2. Ave cujus conceptio, Solemni plena gaudio, Coelestia, terrestria Nova replet laetitia. 2. Hail thou whose conception, full of solemn joy, fills heaven and earth with new happiness. 3. Ave cujus nativitas, Nostra fuit solemnitas, Ut Lucifer lux oriens, Verum solem praeveniens. 3. Hail thou whose birth was our solemn celebration, like Lucifer the Eastern (star or light) foretelling the rising of the true Sun. 4. Ave pia humilitas, Sine viro foecunditas, Cujus annuntiatio Nostra fuit salvatio. 4. Hail blessed humility, fruitful without man (meaning with original sin), thou whose annunciation has been our salvation. 5. Ave vera virginitas, Immaculata castitas, Cujus purificatio Nostra fuit purgatio. 5. Hail true virginity, immaculate chastity, whose purification has been our cleansing. 6. Ave praeclara omnibus Angelicis virtutibus, Cujus fuit assumptio, Nostra glorificatio. 6. Hail thou most glorious among all angelic virtues, she whose assumption has been our glorification. 7. O Mater Dei, Memento Mei. Amen. 7. O Mother of God, remember me. Amen.

Wednesday, May 2, 2018

Solemn Pontifical Mass in Thanksgiving for Summorum Pontificum, Saturday, May 28, 2018,

Cultus divinus!

"Thank you Holy Father [Pope Emeritus Benedict XVI] for your wisdom, foresight, and pastoral generosity, in allowing the Usus Antiquior to once again flourish in the universal Church... 

"You....young people present here...are a great sign of encouragement and hope for the Church, tossed about these days on the troubled waters of secularism and relativism... You understand your place in the Church to help rebuild a culture of life in society and a renewal of Catholic culture within the Church Herself... So many young people are attracted to this venerable form of the Roman Rite[!]...

"This is the Mass of my mother,...the Mass that drew my father to the Church and fueled his conversion...

"'There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place...' [July 7, 2007 "Letter to Bishops on occasion of Summorum Pontificum"]

"[Pope Benedict XVI told me that] 'He issued the motu proprio in order to reconcile the Church with her past.'

"One should be able to recognize the older Roman Rite in the newer."

--Archbishop Sample

Plinthos: The irony of this celebratory Mass is that it is made possible by the Priestly Society of Saint Peter and the Institute of Christ the King, neither of which needed the motu proprio. A decade into Summorum Pontificum the Cathedrals of the world and the priests of the world are still quite closed to the Latin Mass. This Mass should have been celebrated in all of the Cathedrals and Shrines of the world by the local diocesan clergy!

Tuesday, May 1, 2018

Monday, April 30, 2018

Happy Easter (Con't)!

Handel: La resurrezione

The Cardinal Archbishop of Cologne and Five other German Bishops

Here is the list of names and portraits of the seven bishops (five in Bavaria) who famously opposed the German Bishops Conference in its attempt to seek inter-communion for non-Catholic Christians. These bishops sent their dubia to the Vatican and are said to have recently received a secret clarification in the negative from the Congregation for the Doctrine of the Faith. I also include a copy of the letter sent by the bishops to the CDF.

Cardinal Rainer Maria Woelki, Archbishop of Cologne (North Rhine-Westphalia)
Archbishop Ludwig Schick of Bamberg (Bavaria)
Bishop Konrad Zdarsa of Augsburg (Bavaria)
Bishop Gregor Maria Hanke of Eichstätt (Bavaria)
Bishop Stefan Oster of Passau (Bavaria)
Bishop Rudolf Voderholzer of Regensburg (Bavaria)
Bishop Wolfgang Ipolt of Görlitz (Saxony)

His Emminence Rainer Maria Cardinal Woelki
Archbishop of Cologne

His Grace Ludwig Schick
Archbishop of Bamberg

His Excellency Konrad Zdarsa
Bishop of Augsburg

His Excellency Gregor Maria Hanke
Bishop of Eichstätt

His Excellency Stefan Oster
Bishop of Passau

His Excellency Rudolf Voderholzer 
Bishop of Regensburg

His Excellency Wolfgang Ipolt
Bishop of Görlitz

The Full Text of the 7 Bishops’ Letter:

“Your Eminence, my dear confreres,

In the period from February 19 to 22, 2018, the German bishops met for their Spring Plenary Assembly in Ingolstadt.

Under item IL.1 of the agenda, the Bishops were given for a so-called pastoral handout by the Ecumenical Commission entitled: "On the path of unity with Christ: Confessional marriages and joint participation in the Eucharist" for consultation and decision-making. According to the text, mixed-denominational couples, as a "practical laboratory of unity,” take place in a state in which the separated churches are on their way together towards the goal. Because of the importance of marriages between Catholic and Protestant Christians in Germany, the statement respects “the pain […of those] who share their whole lives but cannot share God's saving presence in the Eucharistic meal.” According to the joint Reformation commemoration in 2017, the handout is intended as a voluntary commitment "to provide every assistance to interdenominational marriages, to strengthen their common faith and promote the religious education of their children," offering concrete help and regulation — as declared together with the Protestant Church in Germany in an ecumenical penance and reconciliation service on 11 March 2017 in the Michaeliskirche.

According to this, an opening to Protestant Christians in denominational marriages to receive Communion via Canon 844 (4) CIC 1983 is to be made possible, since a "gravis spiritualis necessitas" [grave spiritual necessity] is adopted according to the document presented on denominational differences of marriage.

On February 20, 2018, the text presented above on non-denominational marriages and the common participation in the Eucharist was voted on in the Assembly. The document was adopted by a 2/3 majority of the German bishops. Of the 60 bishops present, 13 voted no, including at least seven diocesan bishops. Modi (amendments) may be submitted until 16 March, but they will no longer call into question the fundamental adoption of the document.

Personally, we do not consider the vote held on 20 February to be right, because we do not believe that the issue we are discussing here is a pastoral one, but a question of the faith and unity of the Church, which is not subject to a vote. So we ask you, Your Eminence, to clarify this matter.

1. Is the document presented here a "pastoral handout" — as asserted by some German bishops — and thus merely a pastoral question, or is the faith and unity of the Church fundamentally called for, rather than the determinations made here?

2. Does Article 58 of the document not relativize the faith of the Church, according to which the Church of Jesus Christ is realized in the Catholic Church (subsists) and it is therefore necessary that an Evangelical Christian who shares the Catholic faith with regard to the Eucharist should in which case also become Catholic?

3. According to nos. 283 to 293, it is not primarily the longing for Eucharistic grace that becomes the criterion for [serious spiritual] distress, but rather the common reception of Communion of spouses belonging to different confessions. In our opinion, this distress is none other than which belongs ecumenism as a whole, that is, of every Christian who seriously strives for unity. In our view, therefore, it is not an exceptional criterion.

4. Is it at all possible for a single national episcopal conference, in one particular linguistic region, to make an isolated decision concerning such a question about the faith and practice of the whole Church, without reference and integration into the universal Church?

Eminence, we have many other fundamental questions and reservations about the proposed solution contained in this document. That is why we are voting in favor of renouncing a derogation and, instead, finding a clear solution in ecumenical dialogue to the overall problem of "Eucharistic communion and ecclesial communion" which is viable for the universal Church.

We ask for your help, in the light of our doubts, as to whether the draft solution presented in this document is compatible with the faith and unity of the Church.

We ask God's blessing for you and your responsible duty in Rome and greet you warmly!

Cardinal Rainer Woelki (Cologne)

Archbishop Ludwig Schick (Bamberg)

Bishop Gregor Hanke (Eichstätt)

Bishop Konrad Zdarsa (Augsburg)

Bishop Wolfgang Ipolt (Görlitz)

Bishop Rudolf Voderholzer (Regensburg)

Bishop Stefan Oster (Passau)”

Wednesday, April 25, 2018

New Pope Emeritus Benedict Letter in Praise of Cardinal Müller


Below is a letter which was published last year as the preface to a German book, The Triune God, published for the occasion of Cardinal Müller's 70th birthday and 40th anniversary of ordination to the priesthood.


A WORD OF GREETING
by pope emeritus Benedict XVI

Eminence! Dear brother!

Your 70th birthday is drawing near, and even if I am no longer capable of writing a genuine scholarly contribution to the book that is dedicated in your honor on this occasion, I would like to participate in it with a word of greeting and of gratitude.

22 years have gone by since you gave to me, in March of 1995, your “Katholische Dogmatik für Studium und Praxis der Theologie.” It was for me an encouraging signal that even in the generation of the postconciliar theologians there should be thinkers who have the courage to strive for integrality, which means representing the faith of the Church as unity and totality. Even if detailed research is important, it is no less important that the faith of the Church appear in its inner unity and in its completeness and that therefore there should also become visible the whole simplicity of the faith, all the complex theological reflections notwithstanding. Because the sense that the Church is imposing upon us a package of incomprehensible things, which in the end are of interest only to specialists, is an obstacle of the highest order to the yes to God who speaks to us in Jesus Christ. One becomes a great theologian, in my opinion, not by dealing with refined and intricate details, but because one is able to represent the final unity and simplicity of the faith.

Your “Dogmatik” in a single volume also touched me for an autobiographical reason. Karl Rahner had presented in the first volume of his writings a plan for a renovated structure of dogmatics that he had elaborated with Hans Urs von Balthasar. Naturally this had aroused in all of us a great thirst to see this plan filled out and elaborated. The desire that arose everywhere for a Rahner-Balthasar dogmatics was also connected with an editorial operation. Erich Wewel had convinced Fr. Bernard Häring in the 1950’s to write a moral theology text in a single volume, which after its publication became a great success. After which that capable editor got the idea that something of that nature should also exist in dogmatics, and that a complete work written by the same hand would correspond to a real need. Obviously he approached Karl Rahner and asked him to write this book. But Rahner in the meantime was involved in so many efforts that he did not see how he could get away for such a large undertaking. Strangely, the editor then approached me, when I was at the beginning of my journey and was teaching dogmatic and fundamental theology in Freising. But unfortunately I too, even though I was at the beginning of my path, was engaged in many activities and did not feel capable of writing such a large work in an acceptable timeframe. So I asked if I could bring in a co-author, my friend Fr. Alois Grillmeier. To the extent possible I collaborated on the project and also met with Fr. Grillmeier a number of times for extensive consultations. But Vatican Council II was taking up all my energy at that point and imposed a thorough rethinking of the whole presentation of the traditional doctrine of the Church. When I was appointed archbishop of Munich and Freising, in 1977, it was clear that I could no longer think of such a work. So in 1995 when your book was put into my hands, I suddenly saw, in a work by a theologian of the subsequent generation, what I had wanted but had not been realized.

I was able to meet you in person when the German episcopal conference proposed you as a member of the international theological commission. There you stood out in a particular way for the richness of your expertise and for your wholly interior faithfulness to the faith of the Church. When in 2012 Cardinal Levada resigned for reasons of age from his position as prefect of the congregation for the doctrine of the faith, you appeared, after all the evaluations, as the bishop most suited to take on this task.

When I accepted this position in 1981, Archbishop Hamer - the secretary of the congregation for the doctrine of the faith at the time - explained to me that the prefect did not necessarily have to be a theologian, but a wise man, who in standing above theological questions would not need to formulate specialized judgments, but rather to understand what had to be done for the Church in a given moment. Theological expertise was to be concentrated in the secretary, the one who directs the “council,” the assembly of expert theologians who together give a correct scholarly judgment. But as in politics, the final decision cannot be made by the experts, but by the wise who have familiarity with the technical but moreover have well in view the whole life of a great community. During the years of my office I sought to meet this standard. To what extent I succeeded will be for others to judge.

In the confused times in which we live, the coexistence between technical knowledge and wisdom on what is decisive in the end seems to me particularly important. I think for example that in the liturgical reform some things would have been different if the last word had not been left to the experts, but there had also been wisdom in judging, which would have recognized the limits of the mere man of studies.

During your years in Rome, you repeatedly dedicated yourself to working not only as a scholar, but as a wise man, as a father in the Church. You defended the clear traditions of the faith, but in the spirit of Pope Francis you also sought to understand how they can be lived today.

Pope Paul VI wanted the highest positions in the curia - those of the prefect and secretary - always to be assigned for only five years, in order to protect the freedom of the pope and the mobility of curial work. In the meantime, your five-year mandate for the congregation for the faith ran out. Therefore you no longer have a specific office, but a priest, and certainly a bishop and a cardinal, is never simply in retirement. This is why you will be able to continue also in the future to serve the faith publicly, on the basis of your interior inspiration, of your priestly mission and your theological charism. We are all content that, with your great inner responsibility and the gift of the Word that has been given to you, you will continue to be present in the struggle of our time for the correct comprehension of the human being and of the Christian being. May the Lord help you in this.

Finally, I have to express again a very personal thanksgiving. As bishop of Regensburg you founded the “Institut Papst Benedikt XVI,” which - led by one of your pupils - carries out a truly exceptional work in keeping my theological work available to the public in its entirety. May the Lord repay you for your effort.

Vatican City, Monastery “Mater Ecclesiae,”
on the feast of Saint Ignatius of Loyola, 2017

Yours, Benedict XVI

Why Pope Paul VI is a Saint: "His Name Shall be Paul!"

A Testimony to the Prophetic Vision of Pope Paul VI

Monday, April 23, 2018

Joseph Haydn, The Creation

Great Music for Easter!

Friday, April 20, 2018

Thirteenth Anniversary of Pope Benedict XVI First Homily (Mission Statement), After Mass, in Latin!


Pope Benedict's primary specific task, for which he vowed to work with clear and decisive acts is the unity of all believers into one, in Christ. Therefore, above all, his resignation must be read in that rubric.

Pope Benedict XVI's Papal resignation, a direct affront to papolatry, is a prophetic act of Christian unity. What the resignation says, loud and clear, is that no mere man, even any particular Pope, is indispensable. Pope's come and go, Saint Peter remains! And every man, not just the Pope, is responsible to the Lord.

Summorum Pontificum and Anglicanorum coetibus should also be seen as part of the same tireless effort for unity under the one true God, Jesus Christ, in one Body, His Church.

Here is the relevant text from that first homily, Pope Benedict's "Mission Statement."

"With full awareness,...at the beginning of his ministry in the Church of Rome which Peter bathed in his blood, Peter's current Successor takes on as his primary task the duty to work tirelessly to rebuild the full and visible unity of all Christ's followers. This is his ambition, his impelling duty. He is aware that good intentions do not suffice for this. Concrete gestures that enter hearts and stir consciences are essential, inspiring in everyone that inner conversion that is the prerequisite for all ecumenical progress.

"Theological dialogue is necessary; the investigation of the historical reasons for the decisions made in the past is also indispensable. But what is most urgently needed is that "purification of memory", so often recalled by John Paul II, which alone can dispose souls to accept the full truth of Christ. Each one of us must come before him, the supreme Judge of every living person, and render an account to him of all we have done or have failed to do to further the great good of the full and visible unity of all his disciples."

Today is the 13th anniversary of that homily.

Monday, April 16, 2018

High School Theology Class Video

Dawn of "The Light to the Enlightenment," Joseph Ratzinger!


Happy Joseph Ratzinger/Pope Emeritus Benedict XVI 91st Birthday!


An die Freude  / Ode to Joy

O Freunde, nicht diese Töne!
Sondern lasst uns angenehmere
anstimmen und freudenvollere.
Freude! Freude!
Freude, schöner Götterfunken,
Tochter aus Elysium,
Wir betreten feuertrunken,
Himmlische, dein Heiligtum!
Deine Zauber binden wieder
Was die Mode streng geteilt*;
Alle Menschen werden Brüder*
Wo dein sanfter Flügel weilt.

Wem der große Wurf gelungen
Eines Freundes Freund zu sein;
Wer ein holdes Weib errungen
Mische seinen Jubel ein!
Ja, wer auch nur eine Seele
Sein nennt auf dem Erdenrund!
Und wer's nie gekonnt, der stehle
Weinend sich aus diesem Bund!

Freude trinken alle Wesen
An den Brüsten der Natur;
Alle Guten, alle Bösen
Folgen ihrer Rosenspur.
Küsse gab sie uns und Reben,
Einen Freund, geprüft im Tod;
Wollust ward dem Wurm gegeben
und der Cherub steht vor Gott.

Froh, wie seine Sonnen fliegen
Durch des Himmels prächt'gen Plan
Laufet, Brüder, eure Bahn,
Freudig, wie ein Held zum siegen.

Seid umschlungen, Millionen!
Diesen Kuß der ganzen Welt!
Brüder, über'm Sternenzelt
Muß ein lieber Vater wohnen.
Ihr stürzt nieder, Millionen?
Ahnest du den Schöpfer, Welt?
Such' ihn über'm Sternenzelt!
Über Sternen muß er wohnen.
Oh friends, not these tones!
Rather let us sing more
cheerful and more joyful ones.
Joy! Joy!
Joy, beautiful spark of the gods,
Daughter from Elysium,
We enter, drunk with fire,
Heavenly One, thy sanctuary!
Your magic binds again
What convention strictly divides;*
All people become brothers,*
Where your gentle wing abides.

Who has succeeded in the great attempt,
To be a friend's friend,
Whoever has won a lovely woman,
Add his to the jubilation!
Indeed, who calls even one soul
Theirs upon this world!
And whoever never managed, shall steal himself
Weeping away from this union!

All creatures drink of joy
At nature's breast.
Just and unjust
Alike taste of her gift;
She gave us kisses and the fruit of the vine,
A tried friend to the end.
[Even] the worm has been granted sensuality,
And the cherub stands before God!

Gladly, as His heavenly bodies fly
On their courses through the heavens,
Thus, brothers, you should run your race,
Joyful, like a hero going to conquest.

You millions, be embraced.
This kiss is for all the world!
Brothers, above the starry canopy
There must dwell a loving Father.
Do you fall in worship, you millions?
World, do you know your creator?
Seek him in the heavens
Above the stars must He dwell.

Sunday, April 15, 2018

"Our Moral Response to Moral Evil, the Critical Question Today" --Joseph Ratzinger


The Obligation of Bishops to Teach the Truth with Clarity

"...[T]he critical question facing us not only as church, but even as a human society, is our moral response to the pressing problem of evil in its legion forms."

"...[T]he bishop [is] a witness to the moral life of the church."

We teach what Christ teaches, what the Church believes, not our own ideas.

"To acknowledge Jesus as Lord, accepting his lordship over us, is to say not only to him, but to everyone we meet that it is he and not we, who is guiding our lives, making the ultimate decisions which count, calling the shots."

Christ will not abandon us. He is with us, our Good Shepherd. That is what the word pastor means, the one who feeds, leads and cares for the flock, and recovers the sheep when they get lost.

"In the area of moral teaching, what we teach must nourish our people. They must be able to consume, to take in what we teach. And so we have a real commitment to teach clearly in words and by our very lives... [M]ost of all, what we teach must be good for them... We must...feed the sheep. It is not an option. It is an obligation...for us an exceptionless moral norm. If we fail to do it, we are not pastors, we are not bishops. It is our very identity."


Dissent is an Intellectual Decision of Isolation.

Private dissent itself does grave spiritual damage to the dissenter who alienates himself from the body of believers.

But "[a] person who teaches [dissent] in the name of the church is taking what is basically a personal dissent and exaggerating its importance and its damage by propagating it...not simply...teach[ing] his dissent...but in the name of the church. It is odd that people who have grave misgivings about the right of the church to exist in any institutional form, seem to have no problem with the contradiction implicit in teaching in a Catholic school which, after all, is an institution. Integrity seems to me to require that the person who dissents should not, precisely because he cannot, teach in the name of the church or even give that impression."


Catholicity

The sensus fidelium (the mind of  the faithful) maintains the sensus fidei. "The single most salient characteristic of the sensus fidei is its catholicity. Catholicity does not simply imply a universality of place and time, but also a continuity in the community of faith which links the contemporary church to the apostolic church, the community of the believers in Jesus of Nazareth. This continuity is a sign which is always clear: If, as St. Vincent of Lerins said in his famous dictum, a belief has been held semper, ubique et ab omnibus, then, as we can see in light of Lumen Gentium (no. 25), that teaching makes a compelling claim on my belief."

"Widespread dissent is not a proof for the [legitimacy of the position] of the dissenting theologian, but it may be his fault."


Proportionalism

"The problem with proportionalism as a moral theological method seems to me to lie principally in its exclusivity...

"When used exclusively, proportionalism ultimately rests upon a presupposition which we cannot accept... [It] implies that what is good is not really good in itself, but is merely better. If masturbation and contraception were only physical or ontic or premoral acts, that is to say, without necessary involvement of the spiritual dimension of the agent, I doubt very much whether anyone would perform them. It is because the body and soul of the person interpenetrate one another that the hypothesis of a purely physical act represents a false distinction. It is precisely because of the personal involvement, with its personal goals and its personal effects, that masturbation and contraception cannot be seen as devoid of moral content in and of themselves."

Moral acts must be judged regarding the person committing them, as person, within his responsibility to God, to others and to himself, as persons.


The Duty of Catholic Unity

"I find it curious that we can find broad consensus for ecumenical unity, that is, unity between the various denominations into which Christianity has been split. We can see the scandal, the evil, involved in the fact that the body of Christ has been divided. But should not that same fervent desire for unity between the churches also result in a renewed appreciation for unity within the Catholic Church herself?"

"What the bishop does, and in fact how he does it, either nourishes and builds up the flock or deprives it and scatters it. The notion of unity is a key one here. A flock is a flock precisely because it is unified, not everyone wandering all over the countryside on his own."

For example, the post-conciliar liturgical reform was only possible because of the ecclesial unity which supports it.

Joseph Ratzinger, "Dissent and Proportionalism in Moral Theology," Address to the Bishops' Workshop, February 9, 1984, Dallas, Texas in "Origins," March 15, 1984, Vol. 13: No. 40, 666-669.

Smart Fine Dining


Here are ways to eat economically, even at the finest restaurants.

1. Have an appetizers and drink(s) at home before going out.

2. Have no drinks at the restaurant, except, perhaps, a glass of wine. Drink the tap water.

3. Agree with your fellow diners to eat family style. That means that you will share each dish with everyone at the table. If the restaurant has an extra plate fee simply order dishes (entrées) enough for each diner, to avoid that fee. This is most effective when the menu is à la carte. Have each dish brought out separately in succession, so everything comes out hot and not all at once.

For example, if you are two diners, you may simply order two entrées, a pasta and a meat, both to be split in the kitchen and brought out separately as first dish (primo) and then second dish (secondo).

For dessert and coffee and digestif go to a coffee shop, ice-cream parlor or home.

4. Generously tip the waiter at least 20% of the bill to encourage friendly service! You should try not to be stingy, just smart. Frugal, generous and smart!

Your dining check will be less than half a normal dinner check. You will eat well and without too much excess food.

Syria Ambassador, Dr. Bashar Jaafari, to the United Nations: USA and Israel

Saturday, April 14, 2018

Monday, April 9, 2018

French

Untranslated Arabic

Thursday, April 12, 2018

Easter Music





Monday, April 9, 2018

The God Fetus

Fetus two cell stage.

Annunciation Day, Incarnation Day, in the womb of the Immaculate Virgin Mary, God made Himself Man, today!

Transferred from March 25th (which this year fell on Good Friday).

N.B. "Fetus" in Latin means pregnant (syn.: gravidus, praegnans) and progeny, fruit. If you're pregnant it's a fetus! which means its a child.

Venite adoremus Deum Fetum hodie!



Quitting Facebook: Reason? Frivolous!

How to unsubscribe from Facebook

Click the drop-down menu on the top right of your Facebook page and select settings.
Click the General button.
Select "Manage Account"
Click "Deactivate your account"
Explain why.
Are you sure?
That's it. Now you're done. You'll end up back on Facebook's login screen. Stay away!

Don't waste time with idle curiosity, a vice opposed to the virtue of study.

Facebook is frivolous.
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