Saturday, August 30, 2014

Divine revelation doesn't diminish us; it blows the lid off of every anthropology we have ever arrived at, or been capable of "living up to," on our own

"we don't know what we are."  But "God knows us in ways we cannot know ourselves, and ... values us in ways we cannot value ourselves or one another...."

     Marilynne Robinson, "The human spirit and the good society," in When I was a child I read books (New York:  Picador; Farrar, Straus and Giroux, 2012), 162-163.

     "What would a secular paraphrase of this [(the opening)] sentence [(of the Declaration of Independence)] look like?  In what non-religious terms is human equality self-evident? . . . What would be the nonreligious equivalent for the assertion that individual rights are sacrosanct in every case?  Every civilization, including this one, has always been able to reason its way to ignoring or denying the most minimal claims to justice in any form that deserves the name.  The temptation is always present and powerful because the rationalizations are always ready to hand."
     Robinson makes the point that Jefferson appeals to "self-eviden[ce]" while slipping "the language and assumptions" of Judeo-Christian revelation in by the back door, and that "if he could have articulated the idea as or more effectively in other terms, he would have done it" (162).
     "gratia non tollit naturam, sed perficit" (Thomas Aquinas, Super Sent., lib. 2 d. 9 q. 1 a. 8 arg. 3).  (For what very little it is worth, I haven't yet been able to turn up a single occurrence of the exact phrase "gratia non tollit" in the Calvini Opera Database.)

Friday, August 29, 2014

Prenter in 1958

     "The moment liturgy is no longer the corporal form of dogma it has lost its proper significance and objectivity.  The sole criterion to which it remains accountable is the subjective one, the arbitrariness of the individual.  The religious service is elaborated according to the principle, 'This suits me the best!' ('me' being the pastor), or 'This is the kind [of worship] the people love best these days.'"

Because I've translated this fairly loosely, I give the French:

     "Quand la liturgie n'est plus la forme corporelle du dogme, elle a perdu à la fois son sens propre et son caractère d'objectivité.  Le seul critère auquel elle demeure soumise est le critère subjectif, l'arbitraire individuel.  Le service religieux s'élabore d'après le principe: «C'est ainsi que cela me convient le mieux!» (moi, c'est-à-dire le pasteur), ou:  «C'est la forme que les gens aiment le mieux de nos jours.»"

     Regin Prenter, "Liturgie et dogme," Revue d'histoire et de philosophie religieuses 38, no. 2 (1958):  125 (115-128).
     In the paragraphs that follow, Prenter is especially concerned with 3) aesthetic dilettantism, 4) the archaeological folly, and 5) historical exactitude at any price, in addition to the 1) subjectivism (or arbitrariness) and 2) sentimentality of preference, whether individualistic or fully corporate (for nos. 3-5 are but specific forms of nos. 1-2).
     So, annoyed by (say) the Danish obsession with "«lithurgie»" ("with [a] 'th'"), he wasn't really addressing even the 60s yet, except in principle, that of the inseparability of liturgy from dogma and dogma from liturgy, according to which nos. 3-5 are no less subjective and arbitrary than the most inane forms of worship-band music in the present.
     And then, beyond that point, it gets even more involved, such that one gets almost an entire "dogmatics in outline".

Thursday, August 28, 2014

The Fathers of the English Dominican Province . . .

. . .  were really only Laurence Shapcote, 1864-1947, working "on the Rand and in Natal" (Thomistica, citing Fergus Kerr, "Comment:  The Shapcote translation," New Blackfriars 92, no. 1041 (September 2011):  519-520; but this is common knowledge (and therefore easily discoverable via Google Books, for example)).

Wednesday, August 27, 2014

"We do not believe in dogma, but in the living God. More precisely, . . . we believe from within dogma or through/by means of dogma."

"Nous ne croyons pas au dogme, mais au Dieu vivant.  Plus exactement, . . . nous croyons dans le dogme ou par le dogme."

     Regin Prenter, "Liturgie et dogme," Revue d'histoire et de philosophie religieuses 38, no. 2 (1958):  125 (115-128).

Monday, August 25, 2014

"Mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace."

"Almighty God, whose most dear Son went not up to joy but first he suffered pain, and entered not into glory before he was crucified; Mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace; through the same thy Son Jesus Christ our Lord.  Amen."

  • 1882:  Rev. Dr. William Reed Huntington, Materia ritualis.
  • 1892:  occasional prayer under "For patience under suffering," proposed revision of the American Book of common prayer (rejected).
  • 1928:  collect for the Monday before Easter, American Book of common prayer.
  • 1979:  collect for the Monday before Easter; station collect, Palm Sunday; collect for Fridays, Morning prayer, American Book of common prayer.

Bibliography:  Shepherd (1950), 138; & Hatchett (1980), 125.

Sunday, August 24, 2014

"the loss of Moses was the defeat of Jesus, insofar as it was the hope of Jesus to bless and relieve the poor."

     Marilynne Robinson, "The fate of ideas:  Moses," in When I was a child I read books (New York:  Farrar, Straus and Giroux, 2012), 109 (95-124).

Saturday, August 23, 2014

"the bishop speaks for himself."

"He gives an account, with Episcopal self-assurance, of what Christians believe, which I, who have long answered to that description, read with true astonishment. . . . I feel I must appeal here to the kindness of my non- and post-Christian readers.  Regarding all such supposed issues of faith, believe me, to the best of my knowledge the bishop speaks for himself."

     Marilynne Robinson, "The fate of ideas:  Moses," in When I was a child I read books (New York:  Farrar, Straus and Giroux, 2012), 98-99 (95-124).