tag:blogger.com,1999:blog-22090942188135470412024-03-18T09:53:01.551-07:00Liber locorum communiumSteve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.comBlogger2436125tag:blogger.com,1999:blog-2209094218813547041.post-29338921617066907662024-03-18T02:21:00.000-07:002024-03-18T09:52:30.544-07:00Ora et labora: No Benedictine motto<blockquote><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjmjfI1noi4hyphenhyphen-QJsbREb2IRytWnWvOirz88WSrk5MAGdlTY8g3GL1Fca-eStPDQXnrXWfu5waXAL3TxXQC7B1RcB9uU6biFe9hvtlfGeKFqE2ZPeGYbG2pVGCVG9Q8JTjQjIPzxVnZx6GHMjwDlMquHFPCBJV5_dY5ngXkMygYl_rUewYQSeNBi2kRrSQ/s888/Wolter.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="888" data-original-width="600" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjmjfI1noi4hyphenhyphen-QJsbREb2IRytWnWvOirz88WSrk5MAGdlTY8g3GL1Fca-eStPDQXnrXWfu5waXAL3TxXQC7B1RcB9uU6biFe9hvtlfGeKFqE2ZPeGYbG2pVGCVG9Q8JTjQjIPzxVnZx6GHMjwDlMquHFPCBJV5_dY5ngXkMygYl_rUewYQSeNBi2kRrSQ/w135-h200/Wolter.jpg" width="135" /></a></div><b><span style="font-size: small;"><span style="font-family: trebuchet ms;">In these pedagogical texts of the late 18th and the 19th centuries "no reference to monasticism can be detected.<br /> "By contrast, it says in the programmatic text <i>Praecipua Ordinis Monastici Elementa </i>[(1880)], by Archabbot Marurus Wolter [(1824-1890)], <br /></span></span></b><p></p></blockquote><blockquote><blockquote><p><b><span style="font-size: small;"><span style="font-family: trebuchet ms;">Hinc <span style="background-color: #fcff01;">vetus clarissimaque </span><span style="background-color: white;"><span style="background-color: #fcff01;">illa monachorum tessera: </span><span><span style="background-color: #fcff01;">Ora et labora</span>.</span></span> Opus Dei atque opus laboris, . . . sive alae duae, quae ad altissimam attollunt perfectionem . . . ut haec illi vigoris, illa huic benedictionis semper novum afferat incrementum. <br /></span></span></b></p></blockquote></blockquote><blockquote><p><b><span style="font-size: small;"><span style="font-family: trebuchet ms;">Maurus Wolter gives no source. . . . The striking parallels make it plain that he was influenced by the [late 18th- and the 19th-century] pedagogical literature on the theme of prayer and work.<br /> "The ongoing treatment [(Die bis heute anhaltende Wertung)] of <i>ora et labora </i>as a motto of the Benedictine order shows how much of an impact Maurus Wolter had on the understanding of his time, such that this treatment [(dies)] could be so deeply rooted [still today]. But we should ask whether what lies here before us [in the <i>ora et labora</i>] is for Benedictine life today an appropriate leitmotif or an unhappily constrictive foreshortening [(eine unglückliche Verkürzung)]." <br /></span></span></b></p></blockquote><blockquote><p><span style="font-size: small;"><span style="font-family: trebuchet ms;"> Oliver J. Kaften, OSB, <i>"Ora et labora: </i>(k)ein benediktinishes Motto [a, or, rather, no Benedictine motto]: eine Spurensuche," <i>Erbe und Auftrag </i>90 (2014): 421 (415-421), translation mine. These concluding words are preceded by an unsuccessful attempt to find anything closely resembling the (supposedly reductive) motto before the late medieval (but especially the modern and even Protestant) period (though I certainly do not summarize those findings properly here).</span></span><br /></p></blockquote>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-66554242950972825652024-03-15T12:58:00.000-07:002024-03-16T09:25:02.114-07:00"The truth is the first of the mercies that Jesus offers to the sinner."<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEipyAJa5oPXNk5GIXd7jLq0AuGtmc70S3El0xzHbO3zDZgKWe9nnFLFgGelgwYYBUF-tQxH0u5oP21k3vVnkfd-Q_MLHQdbLBT2hf9Nnw8SDnlHsHlBXVMRVdzQPC0AZY2243Z2nAu-IMhoOlvL1WDHbeXcoFFTz-8xaqcsoneY7pDaqdYUb_EY5zewMck/s3302/Cardinal_Robert_Sarah_(cropped).JPG" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3302" data-original-width="2494" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEipyAJa5oPXNk5GIXd7jLq0AuGtmc70S3El0xzHbO3zDZgKWe9nnFLFgGelgwYYBUF-tQxH0u5oP21k3vVnkfd-Q_MLHQdbLBT2hf9Nnw8SDnlHsHlBXVMRVdzQPC0AZY2243Z2nAu-IMhoOlvL1WDHbeXcoFFTz-8xaqcsoneY7pDaqdYUb_EY5zewMck/w151-h200/Cardinal_Robert_Sarah_(cropped).JPG" width="151" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms;"><span style="font-size: xx-small;"><a href="https://commons.wikimedia.org/wiki/File:Cardinal_Robert_Sarah_(cropped).JPG" target="_blank">Wikimedia Commons</a></span></span><br /></td></tr></tbody></table><span style="font-size: small;"><span style="font-family: trebuchet ms;"> "La verità è la prima delle misericordie che Gesù offre al peccatore."<br /></span></span><p></p><p><span style="font-size: small;"><span style="font-family: trebuchet ms;"> <a href="https://www.diakonos.be/fiducia-supplicans-il-cardinale-sarah-ci-opponiamo-a-uneresia-che-mina-gravemente-la-chiesa/" target="_blank">Robert Cardinal Sarah, "Messaggio di Natale," Roma, 6 gennaio 2024, festa dell’Epifania del Signore, as reproduced on Diakonos.be: regards sur l'Eglise catholique by Sandro Magister</a>. <a href="https://www.complicitclergy.com/2024/01/08/cardinal-sarah-responds-to-fiducia-supplicans/" target="_blank">In English</a>.</span></span><br /></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-64476656237886573002024-02-26T07:56:00.000-08:002024-02-26T07:56:05.034-08:00John Henry Newman on the truth at an extreme<p><span style="font-size: small;"><span style="font-family: trebuchet ms;"><b>"I had got but a little way in my work, when my trouble returned upon me. The ghost had come a second time. In the Arian History I found the very same phenomenon, in a far bolder shape, which I had found in the Monophysite. I had not observed it in 1832. Wonderful that this should come upon me! I had not sought it out; I was reading and writing in my own line of study, far from the controversies of the day, on what is called a 'metaphysical' subject; but I saw clearly, that in the history of Arianism, the pure Arians were the Protestants, the semi-Arians were the Anglicans, and that Rome now was what it was then. The truth lay, not with the Via Media, but with what was called 'the extreme party.' As I am not writing a work of controversy, I need not enlarge upon the argument; I have said something on the subject in a volume, from which I have already quoted."</b></span></span></p><p><span style="font-size: small;"><span style="font-family: trebuchet ms;"> John Henry [Cardinal] Newman, <i>Apologia pro vita sua, </i>chap. 3, "History of my religious opinions from 1839 to 1841," ed. David J. DeLaura, Norton critical edition (1968), 114-115.</span></span><br /></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-77204727561380035542024-02-24T17:12:00.000-08:002024-02-24T20:19:45.481-08:00"I have sinned—I sin continually—but Christ has died, and for ever lives, as my Redeemer, Priest, Advocate, and King."<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggWiIc4ucHOxR49SePjqB701-7U42NNuTnS6ySzCcSYooHum2nFS7OV61TegwJCVRlOs8ZA9AKSfh5yHmVrJq-UstiPoOWiPoQ_PqVMaXtO1veePQPIWMftvhzux1OtFNIJmMEH5c6s9_0j0zr6SJjvXYESyDf89Z8nLTW4iDwUxj9qe0xvuXE-vjHcng/s643/Crossway.JPG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="635" data-original-width="643" height="198" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggWiIc4ucHOxR49SePjqB701-7U42NNuTnS6ySzCcSYooHum2nFS7OV61TegwJCVRlOs8ZA9AKSfh5yHmVrJq-UstiPoOWiPoQ_PqVMaXtO1veePQPIWMftvhzux1OtFNIJmMEH5c6s9_0j0zr6SJjvXYESyDf89Z8nLTW4iDwUxj9qe0xvuXE-vjHcng/w200-h198/Crossway.JPG" width="200" /></a></div><span style="font-family: trebuchet ms;"><span style="font-size: small;"> <a href="https://books.google.com/books?id=lL9jAAAAcAAJ&pg=PA20" target="_blank">John Newton, letter to Mr. Robert Jones dated 17 March 1757, as reproduced on p. 20 (17-22) of <i>Twenty-five letters, hitherto unpublished, of the Rev. John Newton, rector of Olney and St Mary, Woolnoth, London. From the years 1757 to 1759 </i>(Edinburgh: J. Johnstone, 1840)</a>. <a href="https://twitter.com/crossway/status/903784557161439233" target="_blank">Crossway, the publisher of the series _____ on the Christian life, attributed it ("I sin continually. But Christ has died, and forever lives, as my redeemer, priest, advocate, and king") to Luther as quoted by Carl Trueman, though it actually appears in a different book in that same series, the one on Newton by Tony Reinke</a>.<br /></span></span><p></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-44261274566653277102024-02-20T22:22:00.000-08:002024-02-20T22:25:17.688-08:00"be willing that Self shall suffer for the Truth, and not the Truth for Self . . . and so own the Cross, and despise the Shame"<p><span style="font-family: trebuchet ms;"><span style="font-size: small;"> <a href="https://quod.lib.umich.edu/e/eebo/a56430.0001.001/342?page=root;size=125;vid=101884;view=text" target="_blank">James Parnell, "A few words to all my dear Friends in and about the county of Essex," in <i>A collection of the several writings given forth from the Spirit of the Lord through that meek, patient, and suffering servant of God, James Parnel, who, though a young man, bore a faithful testimony for God and dyed a prisoner under the hands of a persecuting generation in Colchester Castle in the year 1656 </i>(1675), 293</a> (291-294).</span></span><br /></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-10504097101708512002024-02-17T11:24:00.000-08:002024-02-17T11:51:17.318-08:00Such "men . . . you must not only not receive, but if it is possible not even meet"<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2KbVlwdvx_N7PGAodz73xXUKbiDfpaOAhV6RA5vTkffiR8MKN3MhLYz1uLBdBuqKG1LqGbEyirBL5MfkjCuTpcRGiU1mtv4_Y5-y5AW0cedVubHj5vhpF8hIZPHslwUfakIwRc5tZ9jbHF3stjUYRNaqmd08fHdaAA7XTLpZ9-UrRLKmQyqXtR78iiA8/s486/Vat.%20gr.%201613,%20p.%20258%20(IMA).gif" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="338" data-original-width="486" height="139" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2KbVlwdvx_N7PGAodz73xXUKbiDfpaOAhV6RA5vTkffiR8MKN3MhLYz1uLBdBuqKG1LqGbEyirBL5MfkjCuTpcRGiU1mtv4_Y5-y5AW0cedVubHj5vhpF8hIZPHslwUfakIwRc5tZ9jbHF3stjUYRNaqmd08fHdaAA7XTLpZ9-UrRLKmQyqXtR78iiA8/w200-h139/Vat.%20gr.%201613,%20p.%20258%20(IMA).gif" width="200" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://theindex.princeton.edu/s/view/ViewWorkOfArt.action?id=0B68F5DB-C410-4C1E-9A5D-88C07DAF7E9D" target="_blank">Index of Medieval Art</a> (<a href="https://digi.vatlib.it/view/MSS_Vat.gr.1613" target="_blank">Vat. gr. 1613</a>, p. 258)</span></td></tr></tbody></table><span style="font-family: trebuchet ms; font-size: small;"><span>"he truly suffered even as he also truly raised himself [(</span></span><span style="font-family: times; font-size: small;"><span>ἀληθῶς ἀνέστησεν ἑαυτόν</span></span><span style="font-family: trebuchet ms; font-size: small;"><span>)], not as some unbelievers say, that his Passion was merely in semblance [(</span></span><span style="font-family: times; font-size: small;"><span>τὸ δοκεῖν αὐτὸν πεπονθέναι</span></span><span style="font-family: trebuchet ms; font-size: small;"><span>)]. . .<br /> ". . . I guard you in advance against beasts in the form of men [(</span></span><span style="font-family: times; font-size: small;"><span>τῶν ἀνθρωπομόρφων</span></span><span style="font-family: trebuchet ms; font-size: small;"><span>)], whom you must not only not receive, but if it is possible not even meet, but only pray for them, if perchance they may repent, difficult though that may be. . . . For if it is merely in semblance [(</span></span><span style="font-family: times; font-size: small;"><span>τὸ δοκεῖν | τῷ δοκειν</span></span><span style="font-family: trebuchet ms; font-size: small;"><span>)] that these things were done by our Lord I am also a prisoner in semblance [(τὸ δοκεῖν)]. And why have I given myself up to death, to fire, to the sword, to wild beasts? Because near the sword is near to God, with the wild beasts is with God [(</span></span><span style="font-family: times; font-size: small;"><span>ἐγγὺς μαχαίρας ἐγγὺς θεοῦ, μεταξὺ θηρίων μεταξὺ θεοῦ</span></span><span style="font-family: trebuchet ms; font-size: small;"><span>)]; in the name of Jesus Christ alone am I enduring all things, that I may suffer with him, and the perfect man himself gives me strength. . . .<br /> ". . . I have not thought right to put into writing their unbelieving names; but would that I might not even remember them, until they repent concerning the Passion, which is our resurrection. . . .<br /> "They abstain from Eucharist and prayer, because they do not confess that the Eucharist is the flesh of our Saviour Jesus Christ who suffered for our sins, which the Father raised up by his goodness. . . . It is right to refrain from such men and not even to speak about them in private or in public. . . ."<br /><br /> St. Ignatius of Antioch, Epistle to the Smyrnaeans II, IV, and V, trans. Lake, LCL (1912), 252-257. Cf. <a href="https://liberlocorumcommunium.blogspot.com/2008/07/john-and-polycarp-on-heretics.html" target="_blank">"John and Polycarp on heretics"</a>.</span></span><br /><p></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-37276465118036592702024-02-12T14:44:00.000-08:002024-02-12T14:49:03.323-08:00Gregory of Nyssa on the imago Dei<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitxDgG_Xoy47iX2L17xd5dDZdB_siJfb8STw3nD8ygHJH7swBGtR1vIjYWJuorjuPeBtd3qHZWeaXXIkl_d-GBsHY_WYlNkWhX-aaIzMecpSQfXB7pYV0utn7VMR6NY0vbEsPGIsnTwnEq6sw_mXtXpuDT_36ulepoAKPYes97-rlH_N583q0-hicz5BE/s1200/Stary_sky.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="800" data-original-width="1200" height="133" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitxDgG_Xoy47iX2L17xd5dDZdB_siJfb8STw3nD8ygHJH7swBGtR1vIjYWJuorjuPeBtd3qHZWeaXXIkl_d-GBsHY_WYlNkWhX-aaIzMecpSQfXB7pYV0utn7VMR6NY0vbEsPGIsnTwnEq6sw_mXtXpuDT_36ulepoAKPYes97-rlH_N583q0-hicz5BE/w200-h133/Stary_sky.jpg" width="200" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://commons.wikimedia.org/wiki/File:Stary_sky.jpg" target="_blank">Anim Shrest</a></span></td></tr></tbody></table><span style="font-family: trebuchet ms;"><b>"'Have a care to yourself, for this is the sure safeguard of <your> good things. Know how much you have been honored by the Maker above the rest of the creation. Heaven did not become the image of God, nor the moon, nor the sun, nor the beautiful stars—nor a single other one of the things that appear in the created order. Only you came into existence as a copy of the Nature that transcends every intellect, a likeness of the incorruptible Beauty, an impress of the true Deity—a model of that true Light in the contemplation of which you become what it is, imitating that which shines within you by the ray that shines forth in response from your purity. None of the things that exist is so great as to be compared to your greatness. The whole heaven is contained in the span of God’s hand; earth and sea are encompassed by his hand. But at the same time this One, being such as he is and so great as he is, grasping the whole creation in the palm of his hand, becomes limited for your sake and dwells in you and is not confined as he penetrates your nature. For he is the One who says, 'I will dwell within them and will walk about among them' (2 Cor 6:16). If you see these things, you will not set your eye on anything earthly. . . . For how shall you marvel at the heavens, O human, when you see that you yourself are more lasting than the heavens?'"</b> Etc.<br /></span><p></p><p><span style="font-family: trebuchet ms;"> St. Gregory of Nyssa, Homily 2 on the Song of songs, trans. Richard A. Norris, Jr. (<a href="https://alliance-spu.primo.exlibrisgroup.com/permalink/01ALLIANCE_SPU/1q85832/alma99900225224401847" target="_blank"><i>Gregory of Nyssa: homilies on the Song of songs, </i>Writings from the Greco-Roman world 13 (Atlanta, GA: SBL Press, 2012)</a>), 76-77 =GNO 6.1.68. I was put onto this by Gabrielle Thomas, "The Status of vulnerability in a theology of the Christian life: Gregory of Nyssa on the 'wound of love’ in conversation with Sarah Coakley," <i>Modern theology </i>38, no. 4 (2022): 791 (777–795).</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-64716440115377452482024-02-04T21:11:00.000-08:002024-02-04T21:26:26.449-08:00"lost | In wonder, love, and praise"<p><span style="font-family: trebuchet ms;"> Joseph Addison, "When all thy mercies, O my God," stanza 1, the poem with which he concludes an essay on gratitude; <a href="https://www.digitale-sammlungen.de/en/view/bsb10540737?page=231" target="_blank"><i>The spectator </i>6, no. 453 (Saturday, August 9, 1712): 223</a>. See the Canterbury Dictionary of Hymnology under "When all thy mercies, O my God" ("The hymn [by Addison] was very popular in the 18th century, and has remained so. John Wesley* used it in his first hymnbook, the <i>Collection of Psalms and Hymns </i>published at Charlestown in 1737, though unhappily altering the two lines printed above to 'Why my cold heart, art thou not lost / In wonder, love and praise?'") and Charles Wesley's "Love divine, all loves excelling".</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-46135274534605840982024-02-03T15:58:00.000-08:002024-02-03T16:05:30.147-08:00"unlike God, man is of two minds in the face of evil"<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjha_ryLWv1n4mHjhkHGCt1WQYYerXy1LtM7doF9LwHadQMbw2LpKki5BaagtjGFC8OmpXAMwZfJAM6IzLPZj50RpaRL_ocgy52QBkOuVQTe73Qp5FDhFcb0ocFXEliW2HXIDDwfj7kAcUTAd1ZWCOc7U-WJor6_6ooOEmDG3EDmam-HlfjaCFncoLSoL4/s225/Perrier.JPG" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="221" data-original-width="225" height="196" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjha_ryLWv1n4mHjhkHGCt1WQYYerXy1LtM7doF9LwHadQMbw2LpKki5BaagtjGFC8OmpXAMwZfJAM6IzLPZj50RpaRL_ocgy52QBkOuVQTe73Qp5FDhFcb0ocFXEliW2HXIDDwfj7kAcUTAd1ZWCOc7U-WJor6_6ooOEmDG3EDmam-HlfjaCFncoLSoL4/w200-h196/Perrier.JPG" width="200" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://fr.aleteia.org/author/frere-emmanuel-perrier/" target="_blank">Aletheia</a></span></td></tr></tbody></table><span style="font-family: trebuchet ms;">"unlike God, man is of two minds in the face of evil [(contrairement à Dieu, l’homme est partagé face au mal)]. . . . There is this difference between God and man, that God <i>never</i> blesses evil but blesses <i>always </i>in order to deliver from evil. . . . Whereas the tendency of sinful man is certainly to refuse to bless evil, but <i>only up to a certain point, </i>that is to say, up to the point at which his [own] compromise with evil carries him away. When this point is reached, he prefers to 'compromis[e] and falsif[y] the standard of good and evil in order to adapt it to particular circumstances.' . . . [H]e 'makes his own weakness the criterion of the truth about the good, so that he can feel [himself] self-justified' [<a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html" target="_blank">Pope John Paul II, <i>Veritas splendor </i>104</a>]."<br /></span><p></p><p><span style="font-family: trebuchet ms;"> <a href="https://revuethomiste.fr/contenu-editorial/chroniques/lumieres-et-grains-de-sel/fiducia-supplicans-face-au-sens-de-la-foi" target="_blank">Fr. Emmanuel Perrier, O.P., <i>"Fiducia supplicans </i>face au sense de la foi," <i>Revue thomiste </i>website, January 2024</a>. </span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-6982212839642019912024-02-02T09:22:00.000-08:002024-02-04T14:48:39.931-08:00Fr. Thomas Michelet on one of Pope Francis' favorite metaphors<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLpoCisnjzesEiTTgWkN4T6ZAvQkzmezTeU_Wvag6uSMt5rqGq9KANH4mrP079-guahpJWG4wLqk-1NflXdQRNaWuks61tVaZL7qEnQ6-hOcy-jeWMON5Mb-NbbpfdDNr_vKrSDN3HV8uQWWqXl-2iVtysA2gp1FtiCIEeuRvDF693IbniEN3xbb8C_jM/s360/Michelet.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="360" data-original-width="270" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLpoCisnjzesEiTTgWkN4T6ZAvQkzmezTeU_Wvag6uSMt5rqGq9KANH4mrP079-guahpJWG4wLqk-1NflXdQRNaWuks61tVaZL7qEnQ6-hOcy-jeWMON5Mb-NbbpfdDNr_vKrSDN3HV8uQWWqXl-2iVtysA2gp1FtiCIEeuRvDF693IbniEN3xbb8C_jM/w150-h200/Michelet.jpg" width="150" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://angelicum.it/teologia/professor/thomas-michelet-o-p/" target="_blank">Angelicum</a></span></td></tr></tbody></table><span style="font-family: trebuchet ms;"><b>"what to say of a field hospital in which those who are sick sit with those who are well to the point that [it] no longer offers any resistance to the pandemic? What to make of a barque [of Peter] that has [(aurait, <u>a conditional</u>)] neither compass nor helm, [is] open to all but subject to every wind, [and] shows no longer either the way or any intention of following it?"</b><br /></span><p></p><p><span style="font-family: trebuchet ms;">"que dire d’un hôpital de campagne où les malades siègent avec les bien-portants au point de ne plus offrir aucune résistance à la pandémie ? Que faire d’une barque de l’Église qui n’aurait ni boussole ni gouvernail, ouverte à tous mais soumise à tous vents, ne montrant plus le chemin ni son intention de le suivre?"<br /><br /> <a href="https://revuethomiste.fr/contenu-editorial/chroniques/lumieres-et-grains-de-sel/peut-on-benir-fiducia-supplicans" target="_blank">Fr. Thomas Michelet, O.P., "Peut-on bénir Fiducia supplicans?," <i>Revue thomiste</i> website,<i> </i>January 2024</a>. Fr. Michelet bends over backwards to read the Declaration and the press release of 4 January 2024 charitably (often with the help of subsequent comments by Pope Francis), and yet says enough throughout to make it pretty obvious that he wishes the thing had been much more carefully composed. Just quickly from the English translation, for example:<br /><br />"At the very least, it is regrettable that we have to carry out this work of clarification for him [(À tout le moins peut-on regretter de devoir accomplir à sa place ce travail de clarification)], in order to defuse the bomb that the text potentially contains, without being able to affirm that it's author intended to put it there" (sec. 1).<br /><br />"The Declaration regrettably did not deem it necessary to make such a distinction from the outset, preferring instead to insist that even in a situation of sin, God preserves for the sinner his unconditional love, his gifts and his blessing, without ever specifying whether he blesses the sin at the same time. The Communiqué [of 4 January 2024] does not shed any light on this point" (sec. 2).</span></p><p><span style="font-family: trebuchet ms;">"Not only can we never bless evil, but we must never let anyone believe that we are doing so in any way whatsoever" (sec. 2).</span></p><p><span style="font-family: trebuchet ms;">"The problem lies first and foremost in the use of the word 'couple' for the two categories, 'couples in an irregular situation' and 'same-sex couples', as if they could be put on the same level, regardless of their differences in nature and not just in law, which is a major first in a document from the Holy See. The previous doctrine from the Congregation for the Doctrine of the Faith refrained from doing this, speaking of union and 'partnership' for people of the same sex, but never of 'couple'. This helps to trivialize homosexual relationships: whether you are of either sex or the same sex, you live 'as a couple' in [supposedly] the same way. . . . ." "The term 'couple' is inappropriate and surprising in a document from a Dicastery that until now had accustomed us to more formal language" (sec. 6). Etc.<br /></span></p><p><span style="font-family: trebuchet ms;">"The key is to know what you are talking about and to whom. It is best to be specific" (sec. 6).</span></p><p><span style="font-family: trebuchet ms;">"Under cover of a supposedly irreproachable orthodoxy, a deviant pastoral approach is gradually taking hold, preparing the ground for the next move, which would be to change the doctrine, and rewrite the Catechism accordingly. The apparently benign gesture of an informal blessing turns out to be a formidable instrument for scotomising people's minds. If this was the strategy, it marks what we hope will be a definitive halt. If it wasn't, it would be a good idea to make this clear in ways other than imprecise press releases that only serve to increase doubt" (sec. 7).</span></p><p><span style="font-family: trebuchet ms;">"Should we promote and consecrate a contextual theology and a contextual pastoral ministry that will inevitably lead to contextual dogmatics at the expense of the unity of the faith?" (sec. 8)</span></p><p><span style="font-family: trebuchet ms;">"Can Fiducia supplicans be blessed? neither yes nor no, quite the contrary" (sec. 8).</span></p><p><span style="font-family: trebuchet ms;">Etc. (I thought I saw more comments like these in the original French.)</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-71119257369802543272024-02-02T08:43:00.000-08:002024-02-02T08:46:52.830-08:00"a funny sort of justice whose limits are marked by a river; true on this side of the Pyrenees, false on the other."<p><span style="font-family: trebuchet ms;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLgshK-Pyd0uC8qrueOBtb55CHbEPEQEY9qn-coAoRMqcS-neAvdI31BST1rJVTs0XENVAc4KVjhqYoMX5vKeJy-WGMPi3jj73vneSmLvqCl5S8e6LoPrF1Hgx4axS0Zq70HoCoDvxOOiu2O5bjzvZS9DHXh8ettxehHfM6iskOXxZ4mhQt0oPT1jAg1s/s1429/Pascal.JPG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1429" data-original-width="1200" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLgshK-Pyd0uC8qrueOBtb55CHbEPEQEY9qn-coAoRMqcS-neAvdI31BST1rJVTs0XENVAc4KVjhqYoMX5vKeJy-WGMPi3jj73vneSmLvqCl5S8e6LoPrF1Hgx4axS0Zq70HoCoDvxOOiu2O5bjzvZS9DHXh8ettxehHfM6iskOXxZ4mhQt0oPT1jAg1s/w168-h200/Pascal.JPG" width="168" /></a>"Plaisante justice qu’une rivière borne ! Vérité au‑deçà des Pyrénées, erreur au‑delà."</span></p><p></p><p><span style="font-family: trebuchet ms;"> <a href="http://www.penseesdepascal.fr/Misere/Misere9-moderne.php" target="_blank">Blaise Pascal, <i>Pensées </i>Brunschvicg 294 =Faugère II, 126, IV / Havet III.8 / Michaut 193 / Tourneur p. 182-1 / Le Guern 56 / Maeda III p. 4 / Lafuma 60 / Sellier 94</a>. English from the Krailsheimer translation, in which this appears as no. 60. I was reminded of this by <a href="https://revuethomiste.fr/contenu-editorial/chroniques/lumieres-et-grains-de-sel/peut-on-benir-fiducia-supplicans" target="_blank">Fr. Thomas Michelet, O.P., who directs it against "une théologie contextuelle et une pastorale contextuelle qui conduira fatalement à une dogmatique contextuelle au détriment de l’unité de la foi [(<b>a contextual theology and a contextual pastoral [practice] that will lead inevitably to a contextual dogmatics to the detriment of the unity of the faith</b>)]". "Peut-on bénir Fiducia supplicans?," <i>Revue thomiste,</i> January 2024</a>.</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-15805316700589900852024-01-27T15:10:00.000-08:002024-01-27T15:10:08.383-08:00The regulation of the flesh as proof of the resurrection of the flesh<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEic1GD012ciS-nMZgEZ_8CmYeFxpRzUkgnVNQMsCFrj3zU_2W3yt3OUti0Wn5uYmtQ38LFi072Dg68acvvJvm_RXL_iBP-jQJSVQMSeWizFQ_9auaKrej4v2I_nzz22AmCvrMzsdjIoLze-rIEY7kkyjRf4YUvypBbVN5i62Dcxxn1qzoXpdv96hyphenhyphenEjDC0/s1181/Justin%20Martyr.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1181" data-original-width="767" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEic1GD012ciS-nMZgEZ_8CmYeFxpRzUkgnVNQMsCFrj3zU_2W3yt3OUti0Wn5uYmtQ38LFi072Dg68acvvJvm_RXL_iBP-jQJSVQMSeWizFQ_9auaKrej4v2I_nzz22AmCvrMzsdjIoLze-rIEY7kkyjRf4YUvypBbVN5i62Dcxxn1qzoXpdv96hyphenhyphenEjDC0/w130-h200/Justin%20Martyr.jpg" width="130" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://commons.wikimedia.org/wiki/File:%D0%98%D1%83%D1%81%D1%82%D0%B8%D0%BD_%D0%A4%D0%B8%D0%BB%D0%BE%D1%81%D0%BE%D1%84,_%D0%90%D1%84%D0%BE%D0%BD.jpg" target="_blank">Theophanes the Cretan</a></span></td></tr></tbody></table><span style="font-family: trebuchet ms;"><b>"if our physician Christ, God, having rescued us from our desires </b>[(</span><span style="font-family: times;">ἐπιθυμιῶν</span><span style="font-family: trebuchet ms;">)]<b>, regulates our flesh </b>[(</span><span style="font-family: times;">σάρκα</span><span style="font-family: trebuchet ms;">)]<b> with His own wise and temperate rule, it is evident that He guards it from sins </b>[(</span><span style="font-family: times;">ἁμαρτημιάτων</span><span style="font-family: trebuchet ms;">)]<b> because it possesses a hope of salvation </b>[(</span><span style="font-family: times;">ἐλπίδα σωτηρίας</span><span style="font-family: trebuchet ms;">)]<b>."<br /></b></span><p></p><p><span style="font-family: trebuchet ms;"> <a href="https://ccel.org/ccel/justin_martyr/on_the_resurrection_fragments/anf01.viii.viii.x.html" target="_blank">Pseudo-Justin Martyr, <i>De resurrectione </i>10, trans. Dods (ANF 1, p. 299)</a>. =Heimgartner, . Cf. <a href="https://babel.hathitrust.org/cgi/pt?id=osu.32435022867295&seq=326" target="_blank">p. 248 of vol. 2 of the 3rd (1876-1881) ed. of the edition of the <i>Opera . . . omnia </i>ed. Otto</a>.</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-32694911831455285562024-01-27T10:31:00.000-08:002024-02-07T11:16:56.732-08:00Gratia non tollit naturam<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj04ZOm1HyaUjvjNDjdXRfXi5K9mUhZJElD0ry5lOGczClMJVBRzuy5S29oOz8HJwx_eK4g4xLJ43FbdzV04RrMFfakqknP07_IBvkKVrAUCi8P_u8X_uaT5iSofYZMEVrVCK_uQ_e4fxzD-OAhby1GG2FkNWuxkKXi9R45nnefzswObUEFBU-oV2ykHbA/s450/st-francis-de-sales_u-l-q1hj9af0.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="450" data-original-width="338" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj04ZOm1HyaUjvjNDjdXRfXi5K9mUhZJElD0ry5lOGczClMJVBRzuy5S29oOz8HJwx_eK4g4xLJ43FbdzV04RrMFfakqknP07_IBvkKVrAUCi8P_u8X_uaT5iSofYZMEVrVCK_uQ_e4fxzD-OAhby1GG2FkNWuxkKXi9R45nnefzswObUEFBU-oV2ykHbA/w150-h200/st-francis-de-sales_u-l-q1hj9af0.jpg" width="150" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet; font-size: xx-small;">Thorens-Glieres (1567-1622),<br />Monastère de la Visitation, Paris</span></td></tr></tbody></table><span style="font-family: trebuchet ms;"><b>"devotion must be practiced in different ways by the nobleman and by the working man, by the servant and by the prince, by the widow, by the unmarried girl and by the married woman. But even this distinction is not sufficient; for the practice of devotion must be adapted to the strength, to the occupation and to the duties </b>[(aux forces, aux affairs et aux devoirs)]<b> of each one in particular.<br /> "Tell me, please, my Philothea, whether it is proper for a bishop to want to lead a solitary life like a Carthusian; or for married people to be no more concerned than a Capuchin about increasing their income </b>[(Et si les mariés ne vouloient rien amasser non plus que les Capucins)]<b>; or for a working man to spend his whole day in church like a religious; or on the other hand for a religious to be constantly exposed like a bishop to all the events and circumstances that bear on the needs of our neighbor. Is not this sort of devotion ridiculous, unorganized and intolerable </b>[(ridicule, desreglee et insupportable)]<b>? Yet this absurd error occurs very frequently, but in no way does true devotion, my Philothea, destroy anything at all. On the contrary, it perfects and fulfills all things. In fact if it ever works against, or is inimical to, anyone’s legitimate station and calling, then it is very definitely false devotion </b>[(la devotion ne gaste rien quand elle est vraye, ains elle perfectionne tout, et lhors qu’elle se rend contraire a la legitime vacation de quelqu’un, elle est sans doute fausse)]<b>. . . .<br /> "It is therefore an error and even a heresy </b>[(un erreur, ains une heresie)]<b> to wish to exclude the exercise of devotion from military divisions, from the artisans’ shops, from the courts of princes, from family households. . . . [T]he type of devotion which is purely contemplative, monastic and religious can certainly not be exercised in these sorts of stations and occupations, but besides this threefold type of devotion, there are many others fit for perfecting those who live in a secular state.<br /> "Therefore, in whatever situations we happen to be, we can and we must aspire to the life of perfection."</b><br /><br /> St. Francis de Sales, <i>Introduction to the devout life </i>I.iii, trans. Liturgy of the hours. French from <a href="https://babel.hathitrust.org/cgi/pt?id=njp.32101068765567&seq=99" target="_blank">pp. 19-21 of tom. 3 of the <i>Œuvres complètes </i>published by the Visitandines of Annecy (1892-1932)</a>. <i>vacation </i>is, according to the dictionaries of early French that I have here at home, correct. "'Lot,' St. Gregory says, 'who was so chaste in the city defiled himself in the wilderness' [(Loth, dit saint Gregoire, qui fut si chaste en la ville, se souïlla en la solitude)]" (trans. Ryan; the reference is to Pope St. Gregory the Great, <i>Hom. Ezek.,</i> book 1, no. 9, sec. 22.1 (SC 327, ed. & trans. Morel, p. 362 ll. 21-22 | 24-26: "Lot de quo loquimur, in Sodomis sanctus exstitit, in monte peccauit," "Lot, dont nous venons de parler, se montra un saint à Sodome, et pécha sur la montagne". <a href="https://alliance-spu.primo.exlibrisgroup.com/permalink/01ALLIANCE_SPU/1q85832/alma99127921470101847" target="_blank">Trans. Theodosia Tomkinson (Etna, CA: Center for Traditionalist Orthodox Studies, 2008)</a>, pp. 172-173:</span><div><blockquote><span style="font-family: trebuchet ms;">when it is said to the Prophet: <i>'Thou art among unbelievers and destroyers, and thou dwellest with scorpions'</i> a physic of consolation is offered to us who are often tired of living since we are unwilling to dwell with evils. Therefore we lament that all who live with us are not good. We are reluctant to bear the sins of our neighbors, we already perceive that all ought to be Saints, while we are unwilling to be that which we bear from our neighbors. But in this matter it is clearer than light, when we refuse to tolerate bad men how much less we still have of good. For a person is not wholly good unless he is good even among evil men. Hence Blessed Job asserts of himself saying: <i>'I was the brother of dragons, and companion of ostriches.' </i>Hence Paul the Apostle says to his disciples: <i>'In the midst of a crooked and perverse nation, among whom ye shine as lights in the world.' </i>Hence Peter, shepherd of the Lord's flock, says: <i>'And delivered just Lot, oppressed by the injustice and lewd conversation of the wicked; for in sight and hearing he was just, dwelling among them who from day to day vexed the just soul with unjust works.' </i>Often indeed when we complain about the lives of our neighbors we seek to change our place, to choose the solitude of a more remote life, ignorant evidently that if the spirit is lacking the place does not help. For that same Lot of whom we speak stood as holy in Sodom but sinned upon the mountain. For that places do not protect the mind the very first ancestor of the human race bears witness, he who fell even in Paradise. But all the words we speak from earth are less. For if the place had power to save, Satan would not have fallen from Heaven. . . .</span></blockquote><blockquote><p><span style="font-family: trebuchet ms;"> But indeed there is one reason why the company of the wicked should be avoided, lest if perchance they cannot be restrained they attract to imitation, and when they themselves are not changed from their malice, the pervert those who are associated with them. . . . </span></p></blockquote><blockquote> </blockquote><blockquote> </blockquote><blockquote> </blockquote><p></p></div>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-42007275066123850812024-01-21T11:19:00.000-08:002024-02-02T11:50:32.139-08:00"And now the matchless deed's atchiev'd, | DETERMINED, DARED, AND DONE."<p></p><div class="separator" style="clear: both; text-align: center;"><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEq6GYZ8CtXe7B-w8H6V8fS4LP-kpr3f3e04YKARgYEUidCNvPyCoFpptSjftXW8pqUlckoLEJ9M5gT5l0QWfTYJkRZLTwu-KZ_wqC8X5w5h6hVtJ8dBfsymXUtL_LrbfLPyNCLVGvJOivc4m4e0KZGcaSCaBI99e7MiaHuSAWr6L6d-gyONdm_uxTKRY/s324/Smart,%20Christopher%20(National%20Portrait%20Gallery,%20London).JPG" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="324" data-original-width="259" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEq6GYZ8CtXe7B-w8H6V8fS4LP-kpr3f3e04YKARgYEUidCNvPyCoFpptSjftXW8pqUlckoLEJ9M5gT5l0QWfTYJkRZLTwu-KZ_wqC8X5w5h6hVtJ8dBfsymXUtL_LrbfLPyNCLVGvJOivc4m4e0KZGcaSCaBI99e7MiaHuSAWr6L6d-gyONdm_uxTKRY/w160-h200/Smart,%20Christopher%20(National%20Portrait%20Gallery,%20London).JPG" width="160" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://www.npg.org.uk/collections/search/portrait/mw05826" target="_blank">National Portrait Gallery 3780</a></span></td></tr></tbody></table></div><span style="font-family: trebuchet ms;"> <a href="https://www.eighteenthcenturypoetry.org/works/psm63-w0010.shtml" target="_blank">Christopher Smart (1722-1771), "A song to David" (1763)</a>, stanza 86, and also the concluding stanza to <a href="https://www.youtube.com/watch?v=3wyYFA7cvT8" target="_blank">"We sing of God, the mighty source"</a>. On p. 147 of vol. 2 of <a href="https://alliance-spu.primo.exlibrisgroup.com/permalink/01ALLIANCE_SPU/1q85832/alma99104931290001451" target="_blank">the Clarendon </a><i><a href="https://alliance-spu.primo.exlibrisgroup.com/permalink/01ALLIANCE_SPU/1q85832/alma99104931290001451" target="_blank">Poetical works</a>.</i></span><br /><p></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-19148039252057467662024-01-15T09:24:00.000-08:002024-01-15T09:24:01.056-08:00Extra patristicum<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyeL7OmoY80Hi9g9jZXgoS49FJNYFHpp4lDYeX-FBygUeDLooXcItuMr7eL2BF1DuTbeEcxQf7xyAhNJxjbQ6Q1Bl5gLAQJwmMEu6M7bW3ehsNtmw6QH0WCJAGkDFSSR_EQwZGjSXmy0xn9V0P2zxj_sYlQNaWEfsC5jOz2QvkhzdWat-WPZ_FJeAJOak/s200/Basil%20the%20Great.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="200" data-original-width="147" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyeL7OmoY80Hi9g9jZXgoS49FJNYFHpp4lDYeX-FBygUeDLooXcItuMr7eL2BF1DuTbeEcxQf7xyAhNJxjbQ6Q1Bl5gLAQJwmMEu6M7bW3ehsNtmw6QH0WCJAGkDFSSR_EQwZGjSXmy0xn9V0P2zxj_sYlQNaWEfsC5jOz2QvkhzdWat-WPZ_FJeAJOak/s1600/Basil%20the%20Great.JPG" width="147" /></a></div><span style="font-family: trebuchet ms;"><b>"God the Word did not move out of himself when he dwelt among us. Nor did he undergo a change when the Word became flesh. Heaven was not deprived of what it contained, and earth received the heavenly one within its own embraces. Do not suppose that the divinity fell. For it did not move from one place to another as bodies do. Do not imagine that the divinity was altered when it was transferred into flesh. For the immortal is immutable."<br /></b></span><p></p><p><span style="font-family: trebuchet ms;">Saint Basil the Great, Homily no. 2 on the Theophany (or Epiphany, otherwise known as the homily <i>In sanctam Christi generationem, On the holy birth of Christ</i>) 2, as trans. Holman and DelCogliano, <i>St. Basil the Great On fasting and feasts, </i>Popular patristics series 50 (Yonkers, NY: St Vladimir's Seminary Press, 2013), 29. <a href="https://babel.hathitrust.org/cgi/pt?id=hvd.hnnqhy&seq=296" target="_blank">Greek at p. 850 col. 2E-A of the 1839 De Sinner ("apud Gaume") reprint of the Garnier (or Maurist) edition of the <i>Opera omnia </i>of 1721-1730</a>, though there is also the the edition of Luigi Gambero (L'omelia sulla generazione di Cristo di Basilo di Cesarea: Il posto della vergine Maria, Marian studies library 13-14 (Dayton, OH: University of Dayton, 1981-1982), 177-200).</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-40008288687795343632024-01-13T13:16:00.000-08:002024-01-18T14:07:42.867-08:00"I can never see God except in that in which God sees Himself"<p><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFq08YEsBrJMh6Q4c8ZqxxwHJdcJ_5Q5S6eHrMZbkBAmaM933VDHa6lCoszTK6ZeS2vFGjSvu6RphStkGUfeXq5qLr2yIfA0rT9lGmzuPFmnetz9zJKTkwVEt2RZmJMDOLdSCU0sajq8HCQeRMIfGeBKlFriHIi2XdIHxC5eRMTMlLznysuhM0CB95vGY/s451/Eckhart.JPG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="451" data-original-width="415" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFq08YEsBrJMh6Q4c8ZqxxwHJdcJ_5Q5S6eHrMZbkBAmaM933VDHa6lCoszTK6ZeS2vFGjSvu6RphStkGUfeXq5qLr2yIfA0rT9lGmzuPFmnetz9zJKTkwVEt2RZmJMDOLdSCU0sajq8HCQeRMIfGeBKlFriHIi2XdIHxC5eRMTMlLznysuhM0CB95vGY/w184-h200/Eckhart.JPG" width="184" /></a><span style="font-family: trebuchet ms;"><b>"I can never see God except in that [itself] in which God sees Himself [inwardly]."</b></span></p><p><span style="font-family: "trebuchet ms";">"Niemermê enmac ich got gesehen wan in dem selben, dâ got sich selben inne sihet."</span></p><p> <span style="font-family: "trebuchet ms";"> Meister Eckhart, Sermon 69 (or 42) on Jn 16:16 in German, </span><a href="https://german.yale.edu/sites/default/files/meister-eckhart-maurice-o-c-walshe-bernard-mcginn-the-complete-mystical-works-of-meister-eckhart-the-crossroad-publishing-company-2009.pdf" style="font-family: "trebuchet ms";" target="_blank">as trans. Maurice O’C. Walshe (<i>Complete mystical works of Meister Eckhart </i>(New York: A Herder & Herder Book, The Crossroad Publishing Company, 2009)</a><span style="font-family: "trebuchet ms";">, 236, inexpert interpolations mine. German from p. 175 l. 5 of <i>Meister Eckharts Predigten, </i>ed. Quint, Bd. 3, Die deutschen Werke 3 (1976) =l. 12 of Predigt 69. For an earlier edition, see </span><a href="https://babel.hathitrust.org/cgi/pt?id=umn.31951001999957m&seq=159" style="font-family: "trebuchet ms";" target="_blank">p. 144 of the 1857 edition by Pfeiffer</a><span style="font-family: "trebuchet ms";">.<br /> Eckhart refers next to the "inaccessible light" in which, according to St. Paul, "God dwells," but would it be twisting him (with whose thought I am extremely unfamiliar) to see the eternal Word in this (and therefore ultimately the Incarnation), too? In context, probably.</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-30659604314108343312024-01-13T10:26:00.000-08:002024-01-18T14:08:35.438-08:00"Since God loves the soul so mightily, the soul must be a very important thing."<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMIMBYbXdlRw_jwBBRQWRV8TU_VflD0o-xNtANJFstP4COa8wsuhPJL9cD_vC12O6amdUCkZ0F6AAAz-k_wWS5wkAtM2tRoR0MSUcGz7PpQJ1Lsw0JWap8eKbP4LHdU6gDUuhsWO9U9bANqMzp_yNrzCOZEm35LIA5u71QHjtkK_Os4HYF13W6cUVhfCg/s451/Eckhart.JPG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="451" data-original-width="415" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMIMBYbXdlRw_jwBBRQWRV8TU_VflD0o-xNtANJFstP4COa8wsuhPJL9cD_vC12O6amdUCkZ0F6AAAz-k_wWS5wkAtM2tRoR0MSUcGz7PpQJ1Lsw0JWap8eKbP4LHdU6gDUuhsWO9U9bANqMzp_yNrzCOZEm35LIA5u71QHjtkK_Os4HYF13W6cUVhfCg/w184-h200/Eckhart.JPG" width="184" /></a></div><span style="font-family: trebuchet ms;"><b> "Know then that God loves the soul so mightily, it is a wonder. If anyone were to rob God of loving the soul, he would rob Him of His life and [his] being, or he would kill God, if one may say so; for the self-same love with which God loves the soul is His life, and in that same love the Holy Ghost blossoms forth, and that same love <i>is </i>the Holy Ghost. Since God loves the soul so mightily, the soul must be a very important thing."</b></span><p></p><p><span style="font-family: trebuchet ms;"><span> "Nû wizzet, daz got die sêle als krefticlîche minnet, daz ez wunder ist. Der daz gote ben</span>æme, daz er die sêle niht enminnete, der <span>ben</span>æme im sîn leben unde sîn wesen, oder er tôte got, ob man daz sprechen sölte; wan diu selbe minne, dâ mite got die sêle minnet, daz ist sîn leben, und in der selben minne blüejet ûz der heilige geist, und diu selbe minne ist der heilige geist. Sît got die sêle alsô krefticlîche minnet, sô muoz diu sêle ein alsô grôz dinc sîn."</span></p><p><span style="font-family: trebuchet ms;"> Meister Eckhart, Sermon 69 (or 42) on Jn 16:16 in German, <a href="https://german.yale.edu/sites/default/files/meister-eckhart-maurice-o-c-walshe-bernard-mcginn-the-complete-mystical-works-of-meister-eckhart-the-crossroad-publishing-company-2009.pdf" target="_blank">as trans. Maurice O’C. Walshe (<i>Complete mystical works of Meister Eckhart </i>(New York: A Herder & Herder Book, The Crossroad Publishing Company, 2009)</a>, 234. German from p. 163 l. 6-p. 164 l. 2 of <i>Meister Eckharts Predigten, </i>ed. Quint, Bd. 3, Die deutschen Werke 3 (1976), =ll. 34-39 of Predigt 69. For an earlier edition, see <a href="https://babel.hathitrust.org/cgi/pt?id=umn.31951001999957m&seq=159" target="_blank">p. 141 of the 1857 edition by Pfeiffer</a>.<br /> My thanks to Dr. Matthew Milliner for the Facebook post that first flagged this passage for me.<br /> I'm not sure, though, that the whole of this is entirely orthodox (the Holy Spirit being the Love of the Father for the <i>Son, not </i>(?) the human being), but that last line is nice.<br /></span></p><div><br /></div>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-61465837236009518062024-01-06T16:19:00.000-08:002024-01-10T07:44:27.384-08:00"Now it is no longer, 'Dust you are and to dust you shall return,' but 'You are joined to heaven and into heaven you shall be taken up.'"<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFFY2NoYsOBOi951evMNPhtMwKCE7FGxPppc_Nlo0JuoiHvCkzSRVVQtIIoqwTMryDzAyQ5SaHB4A4XsW5_NExkI9q4Oi2fgTypwEAZzuOtleYFFhFD1EUNgPbpjeyExjFRlApwDo0_0cmEriJCyWcemSt66vxlW33Ja-VPmC11nyvaVaDYYkMumIYRiM/s676/Basil.JPG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="676" data-original-width="497" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFFY2NoYsOBOi951evMNPhtMwKCE7FGxPppc_Nlo0JuoiHvCkzSRVVQtIIoqwTMryDzAyQ5SaHB4A4XsW5_NExkI9q4Oi2fgTypwEAZzuOtleYFFhFD1EUNgPbpjeyExjFRlApwDo0_0cmEriJCyWcemSt66vxlW33Ja-VPmC11nyvaVaDYYkMumIYRiM/w147-h200/Basil.JPG" width="147" /></a></div><span style="font-family: times;">Οὐκέτι, Γῆ εἶ καὶ γῆν ἀπελεύσῃ, ἀλλὰ τῷ οὐρανίῳ συναφθεὶς πρὸς οὐρανὸν ἀναληφθήσῃ.</span><br /><p></p><p> Saint Basil the Great, Homily no. 2 on the Theophany (or Epiphany, otherwise known as the homily <i>In sanctam Christi generationem, On the holy birth of Christ</i>) 6, <a href="https://liturgy.slu.edu/EpiphanyA010823/theword_journey.html" target="_blank">as translated (for now) here</a>. <a href="https://babel.hathitrust.org/cgi/pt?id=hvd.hnnqhy&seq=303" target="_blank">Greek from p. 857 col. 1B of the 1839 De Sinner ("apud Gaume") reprint</a> of the Garnier (or Maurist) edition of the <i>Opera omnia </i>of 1721-1730. For a comment on the "technical" superiority of this edition, see p. 31 n. 5 of <a href="https://ezproxy.spu.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true&AuthType=ip&db=rfh&AN=ATLA0001884507&site=ehost-live" target="_blank">Mark DelCogliano, "Tradition and Polemic in Basil of Caesarea’s Homily on the Theophany," <i>Vigiliae Christianae </i>66, no. 1 (2012)</a> (where the <i>CPG'</i>s revised position on its authenticity is also noted), and of course the latest (2022) edition of the <i>ODCC.</i> Holman and DelCogliano, by contrast (<i>St. Basil the Great On fasting and feasts, </i>Popular patristics series 50 (Yonkers, NY: St Vladimir's Seminary Press, 2013)), translate the edition of Luigi Gambero (<i>L'omelia sulla generazione di Cristo di Basilo di Cesarea: Il posto della vergine Maria, </i>Marian studies library 13-14 (Dayton, OH: University of Dayton, 1981-1982), 177-200). Their translation of this sentence, on p. 39, runs as follows:</p><blockquote><p>No longer <span style="font-style: italic;">are you dust and to dust you shall return; </span>rather, joined now to heaven, you shall be taken up into heaven.</p></blockquote><p>My thanks to Dr. Matthew Milliner for the Facebook post that introduced me to this passage.</p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-57249980830735787472024-01-06T12:31:00.000-08:002024-01-06T12:31:16.206-08:00"a lot of what the West is ever going to be"<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiesFDJkfGDWS__r92XDV2S7GAA4sexD6HHuwQgEPwQgoGtSj98CJfDs6en5L0oo6m6X7qYDJm2MSOmVSrqNYTv2Mhv7oUrltMnWDilERUNRJgzV2hYXoYvBy1F8HRp8m5fYC_MQpMzoA6mf9fOSEV5mYvZ4yydRL4-1OquFab9ApNKqZQyChJSY1_8NIM/s500/Levin,%20Yuval.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="500" data-original-width="500" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiesFDJkfGDWS__r92XDV2S7GAA4sexD6HHuwQgEPwQgoGtSj98CJfDs6en5L0oo6m6X7qYDJm2MSOmVSrqNYTv2Mhv7oUrltMnWDilERUNRJgzV2hYXoYvBy1F8HRp8m5fYC_MQpMzoA6mf9fOSEV5mYvZ4yydRL4-1OquFab9ApNKqZQyChJSY1_8NIM/w200-h200/Levin,%20Yuval.jpg" width="200" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://www.aei.org/profile/yuval-levin/" target="_blank">AEI</a></span></td></tr></tbody></table><span style="font-family: trebuchet ms;">"'Do you think there are a lot of new ideas in politics?'<br /></span><p></p><p><span style="font-family: trebuchet ms;">"'No, I, I certainly don’t. I’m a conservative. I think very little has been learned since St. Thomas finished compiling the connection between Aristotle and Judaism and Christianity. At that point we basically knew a lot of what we’re ever going to know. You know. You add to Aristotle’s <i>Ethics </i>and <i>Politics </i>the insight that God created the heavens and the earth, and you got a lot of what the West is ever going to be. I do think there have been new ideas in politics since then. I think liberalism properly understood is a new idea that is a very good idea. Not that new anymore, but it’s newer than classical politics. It was an innovation that was genuinely, that opened genuinely new vistas in the human experience and was fantastically worthwhile. I also think that there have been bad innovations since that time. There, you know, totalitarianism was not, the possibility of it was not evident to classical philosophy. But. . . .'"</span></p><p><span style="font-family: trebuchet ms;"> <a href="https://podcasts.apple.com/sn/podcast/theory-properly-misunderstood/id1291144720?i=1000640510652" target="_blank">Yuval Levin, as interviewed by Jonah Golberg on <i>The Remnant </i>podcast, "Theory, properly misunderstood," 4 July 2024</a>, at 41:36.</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-77490505232599661252024-01-03T09:48:00.000-08:002024-01-03T09:56:41.706-08:00Everlasting Father<p><span style="font-family: trebuchet ms;">Is 9:6:</span></p><p><span style="font-family: times; font-size: medium;">אֲבִיעַ֖ד</span><span style="font-family: trebuchet ms;">. NRSVue: "Everlasting Father". Alter: "eternal father"</span></p><p><span style="font-family: trebuchet ms;">Septuagint: nothing comparable</span></p><p><span style="font-family: trebuchet ms;">Pater futuri saeculi. Douay-Rheims: "Father of the world to come"</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-788779343546802152024-01-01T10:49:00.000-08:002024-01-01T10:58:53.457-08:00"begotten before all ages, he has begun to exist in time"<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwNtjlSU5HYeM_E6NYcQMKNbvBemtfhyphenhyphen7pXUqS-c22_6T4KsyJzMci7nYRqIh7vmA9xHFCoFlpg9c6TJRuAhs5hcLsIS2nDzpIW2wkterQGdYwtMIJ6V27n2OboKJ5rc3aHLivBD4gbN0BQqv3vTJeGOMdkAAogYl9YCvck0MrVqJxk4_ocq-DKKY3lO0/s1280/Honthorst,%20Adoration%20(1620).jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="948" data-original-width="1280" height="148" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwNtjlSU5HYeM_E6NYcQMKNbvBemtfhyphenhyphen7pXUqS-c22_6T4KsyJzMci7nYRqIh7vmA9xHFCoFlpg9c6TJRuAhs5hcLsIS2nDzpIW2wkterQGdYwtMIJ6V27n2OboKJ5rc3aHLivBD4gbN0BQqv3vTJeGOMdkAAogYl9YCvck0MrVqJxk4_ocq-DKKY3lO0/w200-h148/Honthorst,%20Adoration%20(1620).jpg" width="200" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;">Honthorst, "Adoration" (1620)</span></td></tr></tbody></table><span style="font-family: trebuchet ms;"><b>"on the feast of this awe-filled mystery, though invisible in his own divine nature, he has appeared visibly in ours; and begotten before all ages, he has begun to exist in time; so that, raising up in himself all that was cast down, he might restore unity to all creation and call straying humanity back to the heavenly Kingdom."<br /></b></span><p></p><p><span style="font-family: trebuchet ms;">"Qui, in huius venerandi festivitate mysterii, invisibilis in suis, visibilis in nostris apparuit, et ante tempora genitus esse coepit in tempore; ut, in se erigens cuncta deiecta, in integrum restitueret universa, et hominem perditum ad caelestia regna revocaret."</span></p><p><span style="font-family: trebuchet ms;"> Preface II for the Nativity of the Lord, newly composed for the Missal of Paul VI on the basis of Sermon 22.2 of St. Leo the Great (trans. Freeland & Conway, FC 93, <a href="https://ebookcentral-proquest-com.ezproxy.spu.edu/lib/spu/reader.action?docID=3134911&ppg=94" target="_blank">pp. 81 ff.</a> (80-87); CCSL 138, ed. Chevasse (1973), pp. ; <a href="https://babel.hathitrust.org/cgi/pt?id=mdp.39015010523911&seq=104" target="_blank">PL 54, cols. 195-196</a>), "of the phrasing" of which there were "already reminiscences . . . in a variety of liturgical texts" reproduced at Anthony Ward and Cuthbert Johnson, <i>The prefaces of the Roman missal: a source compendium with concordance and indices </i>(Rome: C.L.V. - Editioni Liturgische, 1989), 76-82. Previous ICEL "translation," as reproduced on p. 81:</span></p><blockquote><p><span style="font-family: trebuchet ms;">Today you fill our hearts with joy as we recognize in Christ the revelation of your love. No eye can see his glory as our God, yet now he is seen as one like us. Christ is your Son before all ages, yet now he is born in time. He has come to lift up all things to himself, to restore unity to creation, and to lead mankind from exile into your heavenly kingdom.</span></p></blockquote>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-25366177788326907682023-12-30T11:06:00.000-08:002023-12-30T11:18:30.417-08:00 For God is n[either] destitute [nor stingy], having, for his [own] glory, made you, too, a god.<p></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivlmo8_95V_B8TPTRzkGtpj0EbBkv5rZe2JoECk3OYd0uUcxAwbRA19dVun1uwyG1rbPp0L1SFRxX_G6Zh_r5sJAEpiEzQDhmEG9wA4yvctAA1thzyVU76khmOQYnKu2b24dEC1aLyCnZFCW-d6gstpNTPZB5NsrddHtFdIh1wlOocTjUabkGPfqsU0Ho/s535/Hippolytus.JPG" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="535" data-original-width="198" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivlmo8_95V_B8TPTRzkGtpj0EbBkv5rZe2JoECk3OYd0uUcxAwbRA19dVun1uwyG1rbPp0L1SFRxX_G6Zh_r5sJAEpiEzQDhmEG9wA4yvctAA1thzyVU76khmOQYnKu2b24dEC1aLyCnZFCW-d6gstpNTPZB5NsrddHtFdIh1wlOocTjUabkGPfqsU0Ho/w74-h200/Hippolytus.JPG" width="74" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://roma-nonpertutti.com/en/article/84/papiez-hipolit-ok-170235-nadgorliwy-swiety-rygorysta" target="_blank">Source</a></span></td></tr></tbody></table><span style="font-family: times;">οὐ γὰρ πτωκεύει θεὸς καὶ σὲ θεὸν ποιήσας εἰς δόξαν αὐτοῦ.<br /></span><p></p><p><span style="font-family: trebuchet ms;"> St. Hippolytus (c. 170-c. 236), <i>Refutatio omnium haeresium </i>X.33, translation mine. Greek from <a href="https://babel.hathitrust.org/cgi/pt?id=hvd.ah5gjq&seq=323" target="_blank"><i>Hippolytus Werke,</i> vol. 3 =GCS, ed. H. Achelis and G. Bonwetsch, vol. 26, ed. Paul Wendland (1916), p. 293</a>, line 15. <b>Immediate context: creation in and restoration to the </b><i><b>imago Dei</b>. </i>A few additional translations of this sentence, of "much concern to commentators" (F. Legge):</span></p><p></p><ul style="text-align: left;"><li><span style="font-family: trebuchet ms;"><i><a href="https://divineoffice.org/xmas-sixth-day-in-the-octave-or/?date=20231230" target="_blank">Liturgy of the hours</a>: "</i>God is not beggarly, and for the sake of his own glory he has given us a share in his divinity." According to the <i>Oxford Latin dictionary, mendicus </i>can mean both "destitute," and "beggarly" or "mean" (stingy). But that latter sense is not given prominence in the <i>Greek </i>lexica, just for example <a href="https://archive.org/details/a-patristic-greek-lexicon-edited-by-g.-w.-h.-lampe.-1961pdf/page/1206/mode/1up" target="_blank">the </a><i><a href="https://archive.org/details/a-patristic-greek-lexicon-edited-by-g.-w.-h.-lampe.-1961pdf/page/1206/mode/1up" target="_blank">Patristic Greek lexicon</a>.</i></span></li><li><span style="font-family: trebuchet ms;"><a href="https://ebookcentral-proquest-com.ezproxy.spu.edu/lib/spu/reader.action?docID=4539772&ppg=824" target="_blank">M. David Litwa, 2015</a>: "God is not poor; for his glory, he makes you also a god!"</span></li><li><span style="font-family: trebuchet ms;"><a href="https://babel.hathitrust.org/cgi/pt?id=hvd.32044014174700&seq=193" target="_blank">F. Legge, 1921</a>: "For God asks no alms, and has made thee God for His own glory."</span></li><li><span style="font-family: trebuchet ms;"><a href="https://ccel.org/ccel/hippolytus/refutation/anf05.iii.iii.viii.xxxi.html" target="_blank">J. H. MacMahon, ANF 5</a>: "For the Deity, (by condescension,) does not diminish aught of the divinity of His divine perfection; having made thee even God unto His glory!"</span></li></ul><p></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-32761116655284040172023-12-28T23:43:00.000-08:002023-12-29T00:09:46.453-08:00Sehnsucht<p><span style="font-family: trebuchet ms;"><b></b></span></p><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizE-xIeHg8JBtg0FzviqAKDsAmpPVcMNq-K7Tj_h2iqu10nkTiyqw7PisyPxml3V-9Q3sXu64xHYe-rHpKugP6P4szBRFif0_qVU5pA3UsPK5-EHuAAH0Kf3n-2qLOvWJ4FUwOjTTguU_tj337C2dnfEAXh9y21CY9bjoxK94kwdvFWF1mTDbqdbsBnCc/s810/Quebec%20in%201722.JPG" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="642" data-original-width="810" height="159" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizE-xIeHg8JBtg0FzviqAKDsAmpPVcMNq-K7Tj_h2iqu10nkTiyqw7PisyPxml3V-9Q3sXu64xHYe-rHpKugP6P4szBRFif0_qVU5pA3UsPK5-EHuAAH0Kf3n-2qLOvWJ4FUwOjTTguU_tj337C2dnfEAXh9y21CY9bjoxK94kwdvFWF1mTDbqdbsBnCc/w200-h159/Quebec%20in%201722.JPG" width="200" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: trebuchet ms; font-size: xx-small;"><a href="https://www.northwindprints.com/canadian-history/expl2a-00025-5879500.html" target="_blank">Quebec City & the St. Lawrence River, 1722</a></span></td></tr></tbody></table><span style="font-family: trebuchet ms;"><b>"'I wish you and I could go very far up the river in Pierre Charron’s canoe, and then off into the forests to the Huron country, and find the very places where the martyrs died. I would rather go out there than — anywhere.' Rather than go home to France, she was thinking.<br /> "But perhaps, after she grew up, she could come back to Canada again, and do all those things she longed to do. <u>Perhaps some day, after weeks at sea, she would find herself gliding along the shore of the Îsle d’Orléans and would see before her Kebec, just she had left it; the grey roofs and spires smothered in autumn gold, with the Récollect flèche rising slender and pure against the evening, and the crimson afterglow welling up out of the forest like a glorious memory.</u>"</b></span><p></p><p><span style="font-family: trebuchet ms;"> Cécile Auclair to little Jacques Gaux, in Willa Cather's <i>Shadows on the rock </i>(1931) V.iv =Library of America edition, p. 612, underscoring mine. </span><span style="font-family: "trebuchet ms";">Cécile and her father, the apothecary Euclid Auclair, will not return to France after all. But </span><span style="font-family: "trebuchet ms";">Cécile has been told that they will, and </span><span style="font-family: "trebuchet ms";">is here preparing to say goodbye to the New France of a very happy childhood, and its people.</span></p><div><br /></div>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-76679366513496547282023-12-28T21:43:00.000-08:002023-12-28T21:48:49.608-08:00"But please, my brothers and sisters, forget and ignore this controversial and apparently blasphemous Declaration, in its entirety, and have a peaceful Christmas. Amen."<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzPFH5O7DphLOhU6HUUUaVkpFk_VQ5Euz5Adxf_Wvt9bteubA6qekb8DMOspC3KRKZ4nJi-TXiO0Uiyt27gMAeV0QFa19kDU_Kp_QL4-HtiPhayfp8TqlNP8PSx4wNJe5hESJ182IZF0QY9DP7GVFSlbt6tuwmpab4sg8nDEBf8zX1_KQQ9uylCeUZTiA/s897/Mtumbuka.JPG" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="598" data-original-width="897" height="133" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzPFH5O7DphLOhU6HUUUaVkpFk_VQ5Euz5Adxf_Wvt9bteubA6qekb8DMOspC3KRKZ4nJi-TXiO0Uiyt27gMAeV0QFa19kDU_Kp_QL4-HtiPhayfp8TqlNP8PSx4wNJe5hESJ182IZF0QY9DP7GVFSlbt6tuwmpab4sg8nDEBf8zX1_KQQ9uylCeUZTiA/w200-h133/Mtumbuka.JPG" width="200" /></a></div><span style="font-family: trebuchet ms;"> <a href="https://www.youtube.com/watch?v=pdBaVNeKJT8" target="_blank">Bishop Martin Anwel Mtumbuka, Homily, Christmas Vigil, St. Anne’s Parish, Chilumba Deanery, Diocese of Karonga, Malawi, 24 December 2023</a>. Mtumbuka does get the document wrong, but in a way that actually gives it more credit than it is due.</span><p></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0tag:blogger.com,1999:blog-2209094218813547041.post-35599381529524408872023-12-27T14:57:00.000-08:002023-12-29T00:33:39.450-08:00"no sun yet, but a bright rain-grey light, silver and cut steel and pearl on the grey roofs and walls"<p><span style="font-family: trebuchet ms;"><b>"Everything was glittering when they stepped out [of Notre Dame de la Victoire] into the square; no sun yet, but a bright rain-grey light, silver and cut steel and pearl on the grey roofs and walls. Long veils of smoky fog were caught in the pine forests across the river. And how fresh the air smelled!"</b></span></p><p><span style="font-family: trebuchet ms;"> Willa Cather, <i>Shadows on the rock </i>(1931) II.iii =Library of American edition, p. 508, a novel of Catholic Quebec set in 1697-1698. <a href="https://www.flickr.com/photos/markscottallen/5766666971" target="_blank">This admittedly 21st-century image of Notre Dame de la Victoire</a> captures almost perfectly the picture these lovely words painted in my mind.</span></p>Steve Perishohttp://www.blogger.com/profile/05422656717551961275noreply@blogger.com0