Martyred Priests

Poland mourns 3000. Share

Conference for the Theological and Historical Examination of the Orthodox/Catholic Dialogue

A wonderful new blog called Irenikon has information about a conference occurring this summer at Fordham University.

In preparation for the publication of Orthodox Readings of Augustine (St. Vladimir’s Seminary Press, 2008), the co-founding directors of the Orthodox Christian Studies Program were struck by ways in which Orthodox authors, especially in the twentieth century, had created artificial categories of “East” and “West” and then used that distinction as a basis for self-definition. The history of Orthodox Christianity is typically narrated by Orthodox and non-Orthodox alike as developing in the ‘East’, which is geographically ambiguous, but usually refers to the region in Europe east of present-day Croatia, Hungary and Poland. In contemporary Orthodoxy, ‘West’ refers not simply to a geographical location, but to a form of civilization that was shaped and influenced by Latin Christendom, which includes both Roman Catholicism and Protestantism. The “West,” thus, represents a cluster of theological, cultural and political ideas against which Orthodox self-identify. In other words, Orthodox self-identification often engages in a distorted apophaticism: Orthodoxy is what the “West” is not. (More HERE.)

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The Western Confucian's Map of the World

The brilliant Matteo Ricci was also a cartographer. (Via Joshua Snyder) To quote:

Created by a visiting Italian-born Jesuit priest, Matteo Ricci, and apparently commissioned by the court of Emperor Wanli in 1602 — the year after Ricci became the first Westerner admitted to Peking and then the Forbidden City— this map is indeed partly a tribute to the land in which Ricci had lived since 1582, and in which he would die in 1610.

One of his commentaries on the map (placed just south of the Tropic of Capricorn), declares that he is “filled with admiration for the great Chinese Empire,” where he has been treated “with friendly hospitality far above my deserts.” Over the landmass of China, he comments: “The Middle Kingdom is renowned for the greatness of its civilization.”

That greatness can be sensed in the delicate cartographic detail that had to be meticulously carved onto six wood blocks before being printed on rice paper. Ricci’s explanatory Chinese commentary is so extensive in some regions that it seems to cover the terrain. The map was meant to stand on six folding screens and can be imagined engulfing its observer.

Ricci created two earlier versions, beginning in 1584, drawing on atlases and materials he took with him on his journey from Italy. But this third version is the earliest to survive and the first to have combined information from both eastern and western cartography. It is also the oldest surviving map to have given the Chinese a larger vision of the earth.

Even the sturdiest of wall maps tend to have limited life spans, but this large, segmented map is so rare that for centuries it was uncertain if this copy even existed, which is why it has been nicknamed the “impossible black tulip” of maps. It is one of six known copies.

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Theology and Theologians

There are some important distinctions, as Fr. Blake points out.

St Thomas says that theology is faith seeking understanding.

An earlier definition of a theologian runs, "A theologian is one who prays, one who prays is a theologian".

In the late 20th century we tended to make theology an academic discipline, separating theology from faith and contemplation.

The problem with any academic exercise is that it pushes boundaries; it offers plaudits only for those who shake things up. When theologians are appointed by an academic institution they tend to search for those who pull more exciting rabbits out of hats. The problem for Catholic academic theologians is that they are limited by Revelation; they can only go so far, there are many theologians now who would describe themselves as "post-Catholic" or "post-Christian".

The nature of Catholic theology is that it is not an academic discipline but an ecclesial one. Its purpose is not to further research or push boundaries but to deepen faith and enhance mission, it cannot be separated from the Church, or from prayerful contemplation. Properly, theology belongs to the Church's bishops who are, or should be, faithful bearers of The Tradition".

For us theology doesn't make sense except with in The Tradition. Pope Benedict exemplifies the role of a Catholic theologian, what he contemplates he tries to explain. The ultimate forum for theology isn’t the university lecture hall but the pulpit. Von Balthazar saw in the Transfiguration the role of the theologian, he sees glory and mystery and tries to reveal it. St Thomas’ reported words, “All I have written is straw compared with what I have seen”.

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Married Priests: The Practicalities

Fr. Hunwicke explores the question with some compelling answers, HERE and HERE. (Via Serge)

I acknowledge and accept that it has long been a practice of our Eastern Christian brethren to ordain married men to the priesthood. However, those in the Latin rite who think that having a married priesthood is going to automatically solve all of our problems should read what Fr. Hunwicke has to say. Share

New Monastery in Tulsa

Our dear friend Fr. Mark shares some happy news along with some magnificent reflections.

The Most Reverend Edward J. Slattery, bishop of Tulsa, Oklahoma, intends to establish in his diocese a monastery of Benedictine Monks (Adorers of the Eucharistic Face of Jesus, O.S.B.) dedicated to adoration of the Most Holy Eucharist, intercession and reparation for priests, and the spiritual support of the clergy through hospitality, days of recollection, and retreats.

The Monastery of Our Lady of the Cenacle in the Diocese of Tulsa will be a place wherein priests and deacons may go apart for one thing only: to seek God. And where is God to be found except in Christ? "The knowledge of the glory of God," says Saint Paul, "is given to us in the Face of His Christ" (2 Cor 4:6).

Yesterday's Introit is the liturgical expression of this spirituality of the Holy Face. "Thou hast said, 'Seek ye my Face.' My heart says to thee, 'Thy Face, Lord, do I seek.' Hide not thy Face from me" (Ps 27:8-9a). The Holy Spirit works in lectio divina and Eucharistic adoration to reproduce in us the traits of the Holy Face of Christ. Pope Benedict XVI has recommended that both forms of seeking the Holy Face -- lectio divina and Eucharistic adoration -- be part of one's daily rhythm of prayer.

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