Arguments Against Universalism: A Personal Encounter — The Chequer-board of Nights and Days

20 06 2019

Back here I discussed two forms of argument against universalism, both of which I considered to be red herrings–that is, arguments that don’t actually address the issue at hand. The first argument boiled down to saying, “Don’t worry about the fate of others–worry about yourself. Your main goal is to keep yourself from going to […]

via Arguments Against Universalism: A Personal Encounter — The Chequer-board of Nights and Days

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On Kołakowski and the Neoplatonic Pre-History of Marxism — Daniel Tutt

12 06 2019

With increasing interest in new forms of Marxism, the philosophical origins of Marx’s thought have been a topic of important debate with many studies locating Marx’s early thought in Christian theology. The early Marx often reads like a quasi-theologian when he discusses ideas of universality and the emancipation of the proletariat. But does Marx’s early […]

via On Kołakowski and the Neoplatonic Pre-History of Marxism — Daniel Tutt





Līlā; or, It’s Just a Ride

29 05 2019

The Chequer-board of Nights and Days

One of the perennial questions of religion is raised by the existence of evil.  The world, as anyone with eyes to see, is a rough-and-tumble place, a place where huge amounts of extremely nasty things occur.  In and of itself, this obvious fact is, while unpleasant, also unremarkable.  For a non-believer, the evil in the cosmos just is.  There’s  no particular reason for it, any more than there is for any other observed phenomenon.  The universe is a quirk of random chance, and it is as it is, a mixture of good and bad.  Much of the badness, in fact, is a function not of any cosmic principle, but of our perspective as humans.  Disease, suffering, and death are very much meaningful–and unpleasant–to us, since they affect us in ways we don’t at all like.  For the disease-causing pathogens that live on us, though, we’re a veritable smorgasbord…

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More from the Mailbox

22 05 2019

I was re-reading this the other day and thought I would share it again.

Reditus

A continuation of a previous conversation:

Of course the liturgy of the Byzantine Church is infinitely better than the Latin Church. Why do you think I had anything to do with it? Just because I “liked it” or that it made me “feel closer to God!” There are many reasons for why it is better.

The Latin Church has always been rather primitive. It tends far more towards the “mystical” and direct “feeling” approach because it is so far behind the eight ball when it comes to brains. They (Latins) never really got into the big theological debates of the first 7 councils. They have always promoted a Jesus-centric, (not even Christo-centric) spirituality. They have never really come to terms with the role of the Mother of God. All the major liturgical feasts of the BVM were imported from the East and the Reformation never had a clue what it…

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The only way to win is not to play

8 05 2019

The idea of reviving the office of female deacon or deaconess has been raised by the current Vatican. Though I have traditionalist leanings, I don’t have a strong opinion on this. To cite Slavoj Zizek, I would say that I would prefer not to, but I don’t think the traditional camp has much of a leg to stand on at this point. Deaconesses are documented to have been in existence in the early Church, and across various ritual churches, their duties and privileges varied widely. Apparently in the Armenian Orthodox Church, there were female deacons all the way up to the middle of the 20th century and beyond. Above is a recently ordained Armenian female deacon. What would the Vatican or conservative Catholics say about this deacon? What if the Armenian Catholics, who share the same rites but are communion with the Vatican, decide to ordain their own female deacons again? Could she serve in St. Peter’s Basilica during Mass, as clergy in other rites sometimes tend to do? I would say this is not a question of “if”, but “when”. Read the rest of this entry »





On the Power of the Stars

6 05 2019

Reditus

fortunaAnd some random reflections

[Image by Robert Place found on this site]

But what is remarkable about the Florentine cupolas is that they represent no merely random arrangement of the stars: the artist has preserved the aspect of the sky exactly as it appeared at a given day and hour. Why was this done? Without the slightest doubt, because some event of decisive importance for the Church had taken place at that very moment – an event over which the celestial powers then above the horizon had presided. Aby Warburg was able, in fact, to prove that the arrangement of the stars shown in the Old Sacristy of San Lorenzo corresponds exactly to their position in the sky above Florence on July 9, 1422, the date of the consecration of the main altar.

-taken from The Survival of the Pagan Gods by Jean Seznec

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On the love of God

5 04 2019

Reditus

A spiritual creature can love God more than himself because the relation of a creature to God is the relation of the part to the whole. A part can love the whole on which it depends for its existence more than it loves itself. The hand moves instinctively to sacrifice itself in protecting the body whose part it is. The citizen willingly gives up his life for the community of which he is a member. So the creature can love the God on whom he depends even more than he loves himself- more so indeed than the hand or citizen in the examples cited. For the creature’s relation to God is no ordinary relation of part to whole. It is a relation of participation, the relation of a participant to the Infinite Existence in whose plenitude it shares. The creature depends on God for everything he is and does. God…

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The Platonic Sea: Marsilio Ficino and Mediterranean Philosophy — Mediterraneanisms

21 02 2019

I was recently asked to review Denis J.-J. Robichaud’s recent book, Plato’s Persona: Marsilio Ficino, Renaissance Humanism, and Platonic Traditions, which was published last year by Pennsylvania University Press. The review will appear in The Sixteenth Century Journal, a periodical aimed at an academic audience that specializes in the early modern period. While that review is geared toward scholars, I thought […]

via The Platonic Sea: Marsilio Ficino and Mediterranean Philosophy — Mediterraneanisms





All tradition is a product of the 19th century

15 02 2019

I recently learned of the impending canonization of John Henry Cardinal Newman, and honestly it makes me more suspect that canonization process has just become a popularity contest. In an institution with one billion people in it, you are bound to find someone attributing a miracle to anything from a dead 19th century cardinal to the face of Jesus appearing in a piece of toast. I am not sure I will ever consider John Paul II or John XXIII to be saints. Maybe they can be removed from the calendar one day or demoted to mythology just like St. Christopher or St. Philomena. In the case of the latter recent “saint”, that would be poetic justice. Read the rest of this entry »





Wandering Bishops

14 02 2019

The Chequer-board of Nights and Days

Rene Vilatte, wandering bishop par excellance

We discussed the validity and liceity of the Sacraments, particularly Holy Orders, last time, noting that a church may recognize lineages of Apostolic Succession of bishops as having valid Holy Orders despite that lineage being outside that particular church.  In short, the Church may recognize a man as a “real” bishop even if he was ordained irregularly.  One way this can occur is though schism, pure and simple.  That is, a bishop goes rogue and breaks away from the Church, then ordains as many men as he sees fit.  Since the bishop was validly ordained in the Church, these ordinations he performs, though illicit and carrying the penalty of automatic excommunication for both the bishop himself and those he ordains, are valid.  The men he ordains, in short, are real bishops, full stop.

We saw back here, though, that while some lineages indeed…

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