Wednesday, July 1, 2015

"if you see the cause of religion suffering anywhere, do not prize concord about truth, but make a noble stand even to death."

"If it be possible, as much as lieth in you, live peacably with all men. . . . And in what follows he limits his meaning well, by saying, If it be possible.  For there are cases in which it is not possible, as, for instance, when we have to argue about religion. . . . if you see the cause of religion suffering anywhere, do not prize concord about truth, but make a noble stand even to death [(εἰ δέ που τὴν εὐσέβειαν παραβλαπτομένην ἴδιος, μὴ προτίμα τὴν ὁμόνοιαν τῆς ἀληθείας, ἀλλ᾿ ἵστασο γενναίως ἕως θανάτου)]. . . . even then be not at war in soul, be not averse in temper, but fight with the things only. . . . in mind be friendly, as I said before, without giving up the truth on any occasion."

     St. John Chrysostom, Homily 22 (Greek:  23) on Romans, at Rom 12:18, trans. Morris, Simcox, and Stevens, NPNF, first series, vol. 11, p. 508.  Greek from In divi Pauli epistolam ad Romanos homiliae XXXIII, ed. (Oxford:  J. H. Parker, 1849), p. 375.

Sunday, June 28, 2015

Give us the grace to be conspicuous for our adherence to the splendor of truth

O God, who through the grace of adoption
chose us to be children of light,
grant, we pray,
that we may not be wrapped in the darkness of error
but always be seen to stand in the bright light of truth.
Through. . . .

Deus, qui, per adoptionem gratiae,
lucis nos esse filios voluisti,
praesta, quaesumus, ut errorum non involvamur tenebris,
sed in splendore veritatis semper maneamus conspicui.
Per. . . .

O God, who, by the adoption of grace, 
have intended [(voluisti)] us
          to be sons/children of the light,
grant, we pray, that we be not enveloped [(involvamur)]
          in the darkness of errors,
but be conspicuous for our adherence [(lit.:  but, conspicuous,
          adhere)] to the splendor of the truth.
Through. . .

     Collect for the Thirteenth Sunday in Ordinary Time, Roman missal, in 2015 the first Sunday after the Supreme Court holding on Obergefell v. Hodges.  According to Corpus orationum no. 6821 (vol. 11, p. 28), this is identical to no. 725 in the post-850 Bergomese Sacramentary (Sacramentarium Bergomensis), no. 694 in the 10th-century Biasca, and no. 1750 in the early 11th-century Triplex.
     Voluisti can also be a perfect of (in)volvo.

Sunday, June 21, 2015

"'he is unworthy of the name of father who, having begotten a child into this world, takes no care to beget him also for heaven.'"


“y que no meresce nombre de padre el que habiendo engendrado su hijo para este mundo, no lo engendra para el cielo.”

     Luis de Granada, O.P., Guia de pecadores (1556-57), lib. 2, cap. 18 (Obras, ed. Justo Cuervo, O.P., tom. 1 (Madrid:  1906), p. 458).  The sinner's guide, trans. F. Lewis (Philadelphia:  Henry McGrath, 1844), 370:  "nor does he deserve the bare name of father, who, after having begotten his son for this world, does not also beget him for the next."
     I was put onto this by Jean-Pierre Batut, "Calling fathers 'father':  usurping the name of God?" Communio:  international Catholic review 36, no. 2 (Summer 2009):  306.

Monday, June 1, 2015

"Jesus Christ is not what He is—very God, very man, very God-man—in order as such to mean and do and accomplish something else which is atonement."

"the being of Jesus Christ, the unity of being of the living God and this living man, takes place in the event of the concrete existence of this man.  It is a being, but a being in a history.  The gracious God is in this history, so is reconciled man, so are both in their unity.  And what takes place in this history, and therefore in the being of Jesus Christ as such, is atonement.  Jesus Christ is not what He isvery God, very man, very God-manin order as such to mean and do and accomplish something else which is atonement.  But His being as God and man and God-man consists in the completed act of the reconciliation of man with God."

     Karl Barth, CD IV/1, §58.3 ("Jesus Christ the Mediator"), pp. 126-127.  The key to the overcoming of the old Person-and-Work dichotomy is the presence here of the emphasis on "history", "act".

The great hope and the small hopes

". . . Christian hope is a present being in and with and by the promise of the future. But in the one hope there will always be inseparably the great hope and also a small hope. All through temporal life there will be the expectation of eternal life. But there will also be its expectation in this temporal life. There will be confidence in the One who comes as the end and new beginning of all things. There will also be confidence in His appearing within the ordinary course of things as they still move towards that end and new beginning. There is a joy in anticipation of the perfect service of God which awaits man when God is all in all. But in this joy there is also a joy and zest for the service which to-day or to-morrow can be our transitory future. . . .
". . . He, the content of the promise and the object of hope, cannot be replaced by any other. If there is also a small hope for to-day and to-morrow, if there are also temporal, penultimate, provisional and detailed hopes for the immediate future, it is only because He is the future One who shows Himself in every future; it is only in the framework and setting, in the power and the patience of the great and comprehensive hope which is present to man in Him. It is He alone in His futurity, and to that extent as the One who is beyond, who gives hope to the present, the life of man in this world, where otherwise there is no hope. The small hopes are only for the sake of the great hope from which they derive. The provisional promise is only in the light and power of the final promise. If the latter is weak, the former cannot possibly be strong. If the latter perishes, the former will perish with it. If man does not seriously wait for Jesus Christ, at bottom he will not wait for anything else. Daily hope can persist only where in basis and essence it is itself eternal hope.
     "But the converse must also be perceived and stated. Christian hope is a present being in and with and by the promise of the future, a being which is seized by the promise of God and called. If a man does not seize this hope, apprehend it, conform himself to it here and now as a man who belongs to the future, he is not one who has Christian hope. Rather, it will be revealed that he does not genuinely hope for the perfection and wholeness of His being in the service of God, for eternal life in its futurity, that he does not wait for Jesus Christ as the coming One. If he waits for Him here and now, then the here and now cease to be futureless. He looks for Him, the coming One, to-day and to-morrow, that is, in the decisions in which he has to live to-day and to-morrow as long as time and space are given him. He does not make them without direction or into a future which is empty, but in obedience to his calling, towards that future promised him by God by which the future of to-day and to-morrow is surrounded and lit up, in the light of which every temporal, provisional, penultimate, detailed future necessarily becomes a sign and summons, a detailed and therefore a concrete call to advance which he can only observe and obey. Where there is the great hope, necessarily there are small hopes for the immediate future. These hopes have their basis and strength only in the great hope. They are small, relative and conditioned. In their detailed content they may be mistaken and open to correction. But within these limits they are genuine hopes. And it is certainly in these many little hopes that the Christian lives from day to day if he really lives in the great hope. And perhaps he is most clearly distinguished from the non-Christian by the fact that, directed to the great hope, and without any illusions, he does not fail and is never weary to live daily in these little hopes. But this necessarily means that he is daily willing and ready for the small and provisional and imperfect service of God which the immediate future will demand of him because a great and final and perfect being in the service of God is the future of the world and all men, and therefore his future also."

     Karl Barth, CD IV/1, trans. G. W. Bromiley, § 58.2 ("The being of man in Jesus Christ"), pp. 120-122 = KD IV/1, pp. 131-133.

above/by, through, and in

   "It will not be out of place to consider the ancient tradition, teaching and faith of the Catholic Church, which was revealed by the Lord, proclaimed by the apostles and guarded by the fathers. For upon this faith the Church is built, and if anyone were to lapse from it, he would no longer be a Christian either in fact or in name [(Ἐν ταύτῃ γὰρ ἡ Ἐκκλησία τεθεμελίωται, καὶ ὁ ταύτης ἐκπίπτων οὔτ᾿ἂν εἴη, οὔτ᾿ἂν ἔτι λέγοιτο Χριστιανός)].
  "We acknowledge the Trinity, holy and perfect, to consist of the Father, the Son and the Holy Spirit. In this Trinity there is no intrusion of any alien element or of anything from outside, nor is the Trinity a blend of creative and created being. It is a wholly creative and energizing reality, self-consistent and undivided in its active power, for the Father makes all things through the Word and in the Holy Spirit, and in this way the unity of the holy Trinity is preserved. Accordingly, in the Church, one God is preached, one God who is above all things and through all things and in all things. God is above all things as Father, for he is principle and source; he is through all things through the Word; and he is in all things in the Holy Spirit.
  "Writing to the Corinthians about spiritual matters, Paul traces all reality back to one God, the Father, saying: Now there are varieties of gifts, but the same Spirit; and there are varieties of service but the same Lord; and there are varieties of working, but it is the same God who inspires them all in everyone.
  "Even the gifts that the Spirit dispenses to individuals are given by the Father through the Word. For all that belongs to the Father belongs also to the Son, and so the graces given by the Son in the Spirit are true gifts of the Father. Similarly, when the Spirit dwells in us, the Word who bestows the Spirit is in us too, and the Father is present in the Word. This is the meaning of the text: My Father and I will come to him and make our home with him. For where the light is, there also is the radiance; and where the radiance is, there too are its power and its resplendent grace.
  "This is also Paul’s teaching in his second letter to the Corinthians: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. For grace and the gift of the Trinity are given by the Father through the Son in the Holy Spirit. Just as grace is given from the Father through the Son, so there could be no communication of the gift to us except in the Holy Spirit. But when we share in the Spirit, we possess the love of the Father, the grace of the Son and the fellowship of the Spirit himself."

   St. Athanasius, Ep. 1 ad Serapionem 28, 30, as translated on pp. 584-585 of vol. 3 of The liturgy of the hours, which cites PG 26, cols. 594-595, 599.  Cf. The letters of Saint Athanasius concerning the Holy Spirit, trans. C. R. B. Shapland (New York:  Philosophical Library, 1951), pp. 133 ff., and Works on the Spirit: Athanasius and Didymus:  Athanasius's Letters to Serapion on the Holy Spirit and Didymus's On the Holy Spirit, trans. Mark DelCogliano, Andrew Radde-Gallwitz, and Lewis Ayres, Popular patristics series 43 (Yonkers, NY:  St. Vladimir's Seminary Press, 2011), pp. 96 ff.