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Vatican II and Crisis in the Theology of Baptism: Part II

by Thomas Pink

This is the second part of a three-part series. Part one is available here, and part three here.

3. Vatican II and revolution in the official theology of baptism

Vatican II may not have introduced any new teaching about baptism in its formal magisterium. But even so, the Council event is deeply associated with a revolution in baptism’s official theology.

Aspects of this revolution were already occurring before the Council, in some cases with roots going back to the nineteenth century. The Council event still deepened or confirmed these theological changes. Other aspects of the revolution involved official liturgical changes brought about thanks to the Council. These liturgical changes were not in general directly called for by any document of the Council. But they were introduced by Paul VI in the name of applying the Council, and opposition to them is characteristically treated in official circles as opposition to the Council. Continue reading “Vatican II and Crisis in the Theology of Baptism: Part II”

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Gelasian Dyarchy at Notre Dame

by Edmund Waldstein, O.Cist.

This year’s Fall Conference of the Center for Ethics and Culture at the University of Notre Dame was on the the theme “Higher Powers.” The closing colloquy of the conference was on “Catholicism and the American Project” (embedded above), and featured Patrick Deneen, V. Phillip Muñoz, Gladden Pappin, and Adrian Vermeule. The colloquy was a remarkably clear presentation of different ways in which Catholics understand the “higher powers” which God has ordained to govern our human lives (Romans 13:1). Continue reading “Gelasian Dyarchy at Notre Dame”

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Vatican II and Crisis in the Theology of Baptism: Part I

by Thomas Pink

This is the first part of a three-part series. Parts two and three are available here and here respectively.

1. Vatican II and theological crisis in the Church

Leo XIII’s magisterial teaching in Immortale Dei is clear. The gospel requires that the state recognize the truth of Catholicism and unite to the Church in a single Christian community as body to the Church’s soul, legally privileging Catholicism as the true religion.[1] This magisterial teaching is now generally rejected within the Church—not in opposing magisterial teaching but through what I shall refer to as official theology. Official statements that do not themselves carry any magisterial authority—that come from office-holders within the Church but which merely express a prevailing theological opinion – constantly suggest, against Leo XIII, that the true ideal is for the state to be separate from the Church and to remain effectively neutral in matters of religion. Continue reading “Vatican II and Crisis in the Theology of Baptism: Part I”

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The Josias Podcast Episode XII: Prudence as Truth

In which, your hosts take aim at Frederick II (the other Frederick II), and discuss Prudence as truth and the distinction between false and true Prudence. Along the way they also touch on: Prudence as the Queen of the virtues; why Arnold Schoenberg (!) was a good artist; legalistic American bureaucrats in post-war Germany; and why man is not the measure of all things. They also get around to MacIntyre on managers (boo!) and Pieper on Prudence (hooray!). But they never do get around to that old radio standby, an exhaustive scholastic division of the virtue of prudence (listeners dying to hear a long disquisition on the ways in which “part” and “whole” are said will have to console themselves with the long digression on the transcendentals that did make it into the episode).

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Header image: William Russel Flint, Penelope Bringing out the Bow and Quiver (detail).

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The Josias Podcast, Episode XI: After Virtue

In which your editors get brain worms, join a Bayou death cult, discover why they are “all like that,” achieve the goods internal to the practice of podcasting, and still find time to discuss Alasdair MacIntyre’s seminal work, After Virtue. 

Links

If you have questions or comments, please send them to editors(at)thejosias.com. We’d love the feedback.

Follow us on Facebook and Twitter.

P.S. Podcast production is not free—if you would like to help us out or show your support for The Josias, we now have a Patreon page where you can set up a one-time or recurring donation in any amount. Even $1 a month would be awesome.

Podcast: Play in new window | Download

Subscribe: Apple Podcasts | Spotify | Android | Email | RSS

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Lay Clericalism and Clerical Laicism

by Alan Fimister

There has been much confusion and some argument (at least implied) during the present crisis as to whether clericalism or homosexuality lies behind the grotesque abuses and crimes that have come to light. It is apparently assumed that ‘clericalism’ is the ‘liberal’ answer and ‘homosexuality’ the ‘conservative’ one. I cannot speak for conservatives as I am an orthodox Catholic and not a conservative.  Orthodox Catholics have no stake in defending clericalism, although conservatives might. ‘Conservatives’ in modern parlance are merely right-wing liberals, and clericalism is most comfortable with liberalism. For why should I care what a liberal priest has to say? If he does not represent two thousand years of unbroken apostolic tradition then he is just a perjured middle-aged man in whose opinions I have no interest. For the opinions of a liberal cleric to be of any significance, the clergy must be infused with an idolatrous authority as oracles of the ever changing pantheos. Liberalism within the Church needs clericalism to survive. It is the air it breathes. Continue reading “Lay Clericalism and Clerical Laicism”

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O integralismo em três frases.

O integralismo católico é uma tradição de pensamento que insiste que o poder político deve guiar o homem ao seu último fim, rejeitando a separação liberal entre a política e os fins da vida humana. Porém, porque o homem tem um fim eterno e um fim temporal, o integralismo afirma que existem dois poderes que o governam: poder eterno e poder temporal. Por causa da subordinação do fim temporal do homem ao seu fim eterno, o poder temporal é obrigado a ser subordinado ao poder espiritual.

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Le Tre Frasi

L’integralismo cattolico è una tradizione di pensiero che rifiuta la separazione liberale della politica dalla preoccupazione per la fine della vita umana, ritenendo invece che il dominio politico deve ordinare l’uomo al suo proprio fine. Poichè, tuttavia, l’uomo ha due fini, la fine temporale e la fine eterna, l’integralismo ritiene che ci siano due poteri che lo governano: uno temporale, e uno spirituale. Inoltre, proprio perche la sua fine temporale è subordinato alla sua fine eterna, il potere temporale dev’essere subordinato al potere spirituale.

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De integrismo tres orationes

Integrismus catholicus est traditio cogitationis, quae, respuens seiunctionem civilitatis ab cura finis vitae humanae per liberalismum factam, existimat potius imperii civilis esse hominem ad finem ultimum disponere. Cum autem hominis duplex finis sit, scilicet temporalis atque aeternus, integrismus duas potestates hominem regentes ponit, praecipue temporalem ac spiritualem. Fine temporali hominis ad spiritualem ordinato, oportet potestatem temporalem ad spiritualem ordinatam esse.

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인테그랄리즘을 설명하는 세 문장

카톨릭 인테그랄리즘은 인간의 삶의 목적과 정치를 분리해서 생각하는 리버럴적 정교분리를 거부하며, 정치적 통치는 인간의 궁극적 의미를 결정한다고 믿는 사상이다. 인간은 현세적이며 동시에 영속한 목적을 가졌기에, 인테그랄리즘은 인간을 다스리는 힘이 현세 권력, 그리고 영적 권력 두가지라 규정한다. 그리고 인간의 현세적 목표는 영원한 목표에 종속되기 때문에, 영적 권력은 현세, 세속적 권력에 우위를 점한다.

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