Saturday, October 29, 2016

Philosophy of History, not History of Philosophy

"When the study of philosophy becomes truly post-modern, candidates for the priesthood and catechists preparing for the Ministry of the Word will study philosophy of the right kind, metaphysically open to objective reality, to the transcendent God of Creation, and to the spirituality of the human soul. And the mode will be that of the philosophy of history, not that of the history of philosophy...No longer will young men be forced to go from Kant, Comte, Hegel and Marx to the study of theology. On the contrary, when the design of the syllabus for philosophy and the mode of didactic presentation are properly those of the liberated Christian philosophy of history, then the relativism and immanentism of Modern Philosophy will be seen in the full context of the construct 'Modern,' and evaluated from a superior position in metaphysics, open and free, aware that it is an autonomous and distinct science with its own proper object and method."
The Lord of History: Christocentrism and the Philosophy of History, Eugene Kevane, Boston: St. Paul, 1980, 110-111.

Cf. 180 n149, Cf. Battista Mondin, “Philosophy Necessary in Priestly Formation,” L’Osservatore Romano—English Edition (March 2, 1971), p. 11: “It will not suffice to teach the history of philosophy.” The Holy See, in its efforts toward philosophical renewal, always insists that the teaching of philosophy may not be reduced to the presentation of the history of philosophy, merely what others have said and are saying. Students of philosophy themselves personally must be helped to face and to see reality directly. This means a personal grasp of the three basic areas of content: the set of objective and necessary truths proper to philosophical science, from which the mind ascends to a personal Absolute and Creator of the Universe, and returns from Him to an authenetically human concept of man. Cf. Optatam totius, no. 15. For Seminaries, the Holy See desires that philosophy should be studied for two years: cf. the Ratio fundamentalis, no. 61. Qualitatively, the above three-fold minimum division of content should be organized conceretely into the studies. And the old-fahioned “history of philosophy” designed to minister to the “Modernist mentality” should be replaced by a new mode, that of the Philosophy of History which helps to reveal to the students the Mystery of Christ, the Lord of history. In a seminary course of four semesters, this can be done readily by devoting the first semester to the birth of Christian Philosophy in the catechetical explanations of the First Article of the Creed, in the context of the encounter of the Early Church with the Classical Culture; the second semester to the development of Christian Philosophy, with its above-mentioned three-fold characteristic content, in the Schools of Christendom; the third semester to the origin, nature and atheistic bias, due to its immanentism and relativism, of “Modern” Philosophy as such; and the fourth semester to the emergence of the post-modern situation in the positive sciences and in philosophy, together with the pastoral reasons for the program of the Church in the teaching of philosophy. This enables young minds to see the efforts of the Holy See toward philosophical renewal in a positive and wholesome light, and not as something marked for subtle sabotage until the Holy See comes at last, as it were, to confess its mistake and to withdraw its many documents on this matter from Vatican I to the present. In the Institutes which train catechetical teachers, the same substance of philosophical teaching can readily be given, whther in briefer overview or in a more comprehensive study comparable to that in the Seminaries. The important matter is to treat properly the three basic components of philosophical content, and to do so in the mode of the philosophy of history instead of the history of philosophy. For this ministers to GCD no. 88, the breakthrough to “a religious way of thinking” on the part of teachers of the Faith.

N.B. Scholastic Metaphysics

Thursday, October 27, 2016

The Church Discourages Cremation, Prefers and Encourages the Ancient Christian Burial Custom (October 25, 2016 Publication)

Instruction Ad resurgendum cum Christo regarding the burial of the deceased
and the conservation of the ashes in the case of cremation

1. To rise with Christ, we must die with Christ: we must “be away from the body and at home with the Lord” (2 Cor 5:8). With the Instruction Piam et Constantem of 5 July 1963, the then Holy Office established that “all necessary measures must be taken to preserve the practice of reverently burying the faithful departed”, adding however that cremation is not “opposed per se to the Christian religion” and that no longer should the sacraments and funeral rites be denied to those who have asked that they be cremated, under the condition that this choice has not been made through “a denial of Christian dogmas, the animosity of a secret society, or hatred of the Catholic religion and the Church”.1 Later this change in ecclesiastical discipline was incorporated into the Code of Canon Law (1983) and the Code of Canons of Oriental Churches (1990).
During the intervening years, the practice of cremation has notably increased in many countries, but simultaneously new ideas contrary to the Church’s faith have also become widespread. Having consulted the Congregation for Divine Worship and the Discipline of the Sacraments, the Pontifical Council for Legislative Texts and numerous Episcopal Conferences and Synods of Bishops of the Oriental Churches, the Congregation for the Doctrine of the Faith has deemed opportune the publication of a new Instruction, with the intention of underlining the doctrinal and pastoral reasons for the preference of the burial of the remains of the faithful and to set out norms pertaining to the conservation of ashes in the case of cremation.
2. The resurrection of Jesus is the culminating truth of the Christian faith, preached as an essential part of the Paschal Mystery from the very beginnings of Christianity: “For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the scriptures; that he was buried; that he was raised on the third day in accordance with the scriptures; that he appeared to Cephas, then to the Twelve” (1 Cor 15:3-5). Through his death and resurrection, Christ freed us from sin and gave us access to a new life, “so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rm 6:4). Furthermore, the risen Christ is the principle and source of our future resurrection: “Christ has been raised from the dead, the first fruits of those who have fallen asleep […] For as in Adam all die, so also in Christ shall all be made alive” (1 Cor 15:20-22).
It is true that Christ will raise us up on the last day; but it is also true that, in a certain way, we have already risen with Christ. In Baptism, actually, we are immersed in the death and resurrection of Christ and sacramentally assimilated to him: “You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead” (Col 2:12). United with Christ by Baptism, we already truly participate in the life of the risen Christ (cf. Eph 2:6).
Because of Christ, Christian death has a positive meaning. The Christian vision of death receives privileged expression in the liturgy of the Church: “Indeed for your faithful, Lord, life is changed not ended, and, when this earthly dwelling turns to dust, an eternal dwelling is made ready for them in heaven”.2 By death the soul is separated from the body, but in the resurrection God will give incorruptible life to our body, transformed by reunion with our soul. In our own day also, the Church is called to proclaim her faith in the resurrection: “The confidence of Christians is the resurrection of the dead; believing this we live”.3
3. Following the most ancient Christian tradition, the Church insistently recommends that the bodies of the deceased be buried in cemeteries or other sacred places.4 In memory of the death, burial and resurrection of the Lord, the mystery that illumines the Christian meaning of death,5 burial is above all the most fitting way to express faith and hope in the resurrection of the body.6
The Church who, as Mother, has accompanied the Christian during his earthly pilgrimage, offers to the Father, in Christ, the child of her grace, and she commits to the earth, in hope, the seed of the body that will rise in glory.7
By burying the bodies of the faithful, the Church confirms her faith in the resurrection of the body,8 and intends to show the great dignity of the human body as an integral part of the human person whose body forms part of their identity.9 She cannot, therefore, condone attitudes or permit rites that involve erroneous ideas about death, such as considering death as the definitive annihilation of the person, or the moment of fusion with Mother Nature or the universe, or as a stage in the cycle of regeneration, or as the definitive liberation from the “prison” of the body. Furthermore, burial in a cemetery or another sacred place adequately corresponds to the piety and respect owed to the bodies of the faithful departed who through Baptism have become temples of the Holy Spirit and in which “as instruments and vessels the Spirit has carried out so many good works”.10
Tobias, the just, was praised for the merits he acquired in the sight of God for having buried the dead,11 and the Church considers the burial of dead one of the corporal works of mercy.12
Finally, the burial of the faithful departed in cemeteries or other sacred places encourages family members and the whole Christian community to pray for and remember the dead, while at the same time fostering the veneration of martyrs and saints.
Through the practice of burying the dead in cemeteries, in churches or their environs, Christian tradition has upheld the relationship between the living and the dead and has opposed any tendency to minimize, or relegate to the purely private sphere, the event of death and the meaning it has for Christians.
4. In circumstances when cremation is chosen because of sanitary, economic or social considerations, this choice must never violate the explicitly-stated or the reasonably inferable wishes of the deceased faithful. The Church raises no doctrinal objections to this practice, since cremation of the deceased’s body does not affect his or her soul, nor does it prevent God, in his omnipotence, from raising up the deceased body to new life. Thus cremation, in and of itself, objectively negates neither the Christian doctrine of the soul’s immortality nor that of the resurrection of the body.13
The Church continues to prefer the practice of burying the bodies of the deceased, because this shows a greater esteem towards the deceased. Nevertheless, cremation is not prohibited, “unless it was chosen for reasons contrary to Christian doctrine”.14 In the absence of motives contrary to Christian doctrine, the Church, after the celebration of the funeral rite, accompanies the choice of cremation, providing the relevant liturgical and pastoral directives, and taking particular care to avoid every form of scandal or the appearance of religious indifferentism.
5. When, for legitimate motives, cremation of the body has been chosen, the ashes of the faithful must be laid to rest in a sacred place, that is, in a cemetery or, in certain cases, in a church or an area, which has been set aside for this purpose, and so dedicated by the competent ecclesial authority. From the earliest times, Christians have desired that the faithful departed become the objects of the Christian community’s prayers and remembrance. Their tombs have become places of prayer, remembrance and reflection. The faithful departed remain part of the Church who believes “in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are being purified, and the blessed in heaven, all together forming one Church”.15
The reservation of the ashes of the departed in a sacred place ensures that they are not excluded from the prayers and remembrance of their family or the Christian community. It prevents the faithful departed from being forgotten, or their remains from being shown a lack of respect, which eventuality is possible, most especially once the immediately subsequent generation has too passed away. Also it prevents any unfitting or superstitious practices.
6. For the reasons given above, the conservation of the ashes of the departed in a domestic residence is not permitted. Only in grave and exceptional cases dependent on cultural conditions of a localized nature, may the Ordinary, in agreement with the Episcopal Conference or the Synod of Bishops of the Oriental Churches, concede permission for the conservation of the ashes of the departed in a domestic residence. Nonetheless, the ashes may not be divided among various family members and due respect must be maintained regarding the circumstances of such a conservation.
7. In order that every appearance of pantheism, naturalism or nihilism be avoided, it is not permitted to scatter the ashes of the faithful departed in the air, on land, at sea or in some other way, nor may they be preserved in mementos, pieces of jewelry or other objects. These courses of action cannot be legitimized by an appeal to the sanitary, social, or economic motives that may have occasioned the choice of cremation.
8. When the deceased notoriously has requested cremation and the scattering of their ashes for reasons contrary to the Christian faith, a Christian funeral must be denied to that person according to the norms of the law.16
The Sovereign Pontiff Francis, in the Audience granted to the undersigned Cardinal Prefect on 18 March 2016, approved the present Instruction, adopted in the Ordinary Session of this Congregation on 2 March 2016, and ordered its publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, 15 August 2016, the Solemnity of the Assumption of the Blessed Virgin Mary.
Gerhard Card. Müller
Luis F. Ladaria, S.I.
Titular Archbishop of Thibica
1 AAS 56 (1964), 822-823.
2 Roman Missal, Preface I for the Dead.
3 Tertullian, De Resurrectione carnis, 1,1: CCL 2, 921.
4 Cf. CIC, can. 1176, § 3, can. 1205; CCEO, can. 876, § 3; can. 868.
5 Cf. Catechism of the Catholic Church, 1681.
6 Cf. Catechism of the Catholic Church, 2300.
7 Cf. 1 Cor 15:42-44; Catechism of the Catholic Church, 1683.
8 Cf. St. Augustine, De cura pro mortuis gerenda, 3, 5; CSEL 41, 628:
9 Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 14.
10 St. Augustine, De cura pro mortuis gerenda, 3, 5: CSEL 41, 627.
11 Cf. Tb 2:9; 12:12.
12 Cf. Catechism of the Catholic Church, 2300.
13 Cf. Holy Office, Instruction Piam et costantem, 5 July 1963: AAS 56 (1964) 822.
14 CIC, can. 1176 § 3; cf. CCEC, can. 876 § 3.
15 Catechism of the Catholic Church, 962.
16 CIC, can. 1184; CCEO, can.876, § 3.

Tuesday, October 18, 2016

Why Aren't the Presidential Candidates Talking About Abortion?

How can anyone ignore this???

Metaphysics: Darwinism's Demise

Metaphysics is the science which studies the nature of being. It has three parts.

1. Ontology: the study of being itself.
2. First Philosophy: The study of first principles that govern all being.
3. Natural Theology: What we can know about God through the natural line of reason.

Hegel denies the principle of non-contradiction.
Descartes and Kant separate themselves from things, therefore cannot see God through things.
Hume's, constant conjunction.

Essences do not change, debunking Darwinism. Darwinism is a denial of the principle of sufficient reason. Marxism, Eugenics, Gender Theory are based on Darwinism.

The Metaphysics of Evolution
Father Ripperger's Website

Sunday, October 16, 2016

The Church Desires that Clerics Should Pray the Office Together, Chanted in Latin in Church

99. Since the divine office is the voice of the Church, that is, of the whole mystical body publicly praising God, those clerics who are not obliged to office in choir, especially priests who live together or who assemble for any purpose, are urged to pray at least some part of the divine office in common.

All who pray the divine office, whether in choir or in common, should fulfill the task entrusted to them as perfectly as possible: this refers not only to the internal devotion of their minds but also to their external manner of celebration.

It is, moreover, fitting that the office, both in choir and in common, be sung when possible.

100. Pastors of souls should see to it that the chief hours, especially Vespers, are celebrated in common in church on Sundays and the more solemn feasts. And the laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually.

101. 1. In accordance with the centuries-old tradition of the Latin rite, the Latin language is to be retained by clerics in the divine office. But in individual cases the ordinary has the power of granting the use of a vernacular translation to those clerics for whom the use of Latin constitutes a grave obstacle to their praying the office properly. The vernacular version, however, must be one that is drawn up according to the provision of Art. 36.

Thursday, October 13, 2016

Monday, October 3, 2016

Saturday, October 1, 2016

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