Great Excommunicator (2002) by Rev
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Sedevacantists and Una Cum Masses
Dedicated to Patrick Henry Omlor The Grain of Incense: Sedevacantists and Una Cum Masses — Rev. Anthony Cekada — www.traditionalmass.org Should we assist at traditional Masses offered “together with Thy servant Benedict, our Pope”? articulate any theological reasons or arguments for “Do not allow your tongue to give utterance to what your heart knows is not true.… To say Amen is to what he does. subscribe to the truth.” He has read or heard the stories of countless early — St. Augustine, on the Canon martyrs who chose horrible deaths, rather than offer even one grain of incense in tribute to the false, ecu- “Our charity is untruthful because it is not severe; menical religion of the Roman emperor. So better to and it is unpersuasive, because it is not truthful… Where there is no hatred of heresy, there is no holi- avoid altogether the Masses of priests who, through ness.” the una cum, offer a grain of incense to the heresiarch — Father Faber, The Precious Blood Ratzinger and his false ecumenical religion… In many parts of the world, however, the only tra- IN OUR LIVES as traditional Catholics, we make many ditional Latin Mass available may be one offered by a judgments that must inevitably produce logical conse- priest (Motu, SSPX or independent) who puts the false quences in our actual religious practice. The earliest pope’s name in the Canon. Faced with choosing this or that I remember making occurred at about age 14. Gui- nothing, a sedevacantist is then sometimes tempted to tar songs at Mass, I concluded, were irreverent. -
Jerome's Women Creating Identity and Fashioning Scholars
Jerome’s Women Creating Identity and Fashioning Scholars Judith Margaret Nichols, M.LITT., B.A., GRAD.DIP.TESL. This Thesis is presented for the Degree of Doctor of Philosophy of the University of Western Australia School of Humanities Classics and Ancient History 2014 i Preface Jerome’s writings first came to my attention as an undergraduate. I was attracted by the vividness of his writing but puzzled that the female recipients of his correspondence tolerated such a vain, irascible and misogynistic mentor. I took my initial, tentative thesis to Dr Neil O’Sullivan, Discipline Chair of Classics and Ancient History at the University of Western Australia and Dr Michael Champion who listened patiently and encouraged me to persevere with a doctoral thesis. I am grateful to both men for their advice and suggestions in shaping this work. Dr O’Sullivan’s command of the classics pointed me in new and interesting directions. Dr Champion was extremely forbearing in listening to every new idea, commenting helpfully on successive drafts and making mentoring sessions enjoyable. I would also like to acknowledge the loving support of my husband, Tony, and our four adult children who have encouraged me and accepted my preoccupation without reproach. The translations in the thesis are my own, except where otherwise acknowledged. Translations of certain commentators have been included as reference points to my own and I have indicated where my interpretations differ from theirs. The standard unpunctuated Vulgate is among the texts that I regard as significant. ii iii Abstract This thesis studies the creation of identities and the role women play in Jerome’s socio-political, scholarly and eschatologically-oriented theology for Rome. -
Anatomy of Melancholy by Democritus Junior
THE ANATOMY OF MELANCHOLY WHAT IT IS WITH ALL THE KINDS, CAUSES, SYMPTOMS, PROGNOSTICS, AND SEVERAL CURES OF IT IN THREE PARTITIONS; WITH THEIR SEVERAL SECTIONS, MEMBERS, AND SUBSECTIONS, PHILOSOPHICALLY, MEDICINALLY, HISTORICALLY OPENED AND CUT UP BY DEMOCRITUS JUNIOR [ROBERT BURTON] WITH A SATIRICAL PREFACE, CONDUCING TO THE FOLLOWING DISCOURSE PART 2 – The Cure of Melancholy Published by the Ex-classics Project, 2009 http://www.exclassics.com Public Domain CONTENTS THE SYNOPSIS OF THE SECOND PARTITION............................................................... 4 THE SECOND PARTITION. THE CURE OF MELANCHOLY. .............................................. 13 THE FIRST SECTION, MEMBER, SUBSECTION. Unlawful Cures rejected.......................... 13 MEMB. II. Lawful Cures, first from God. .................................................................................... 16 MEMB. III. Whether it be lawful to seek to Saints for Aid in this Disease. ................................ 18 MEMB. IV. SUBSECT. I.--Physician, Patient, Physic. ............................................................... 21 SUBSECT. II.--Concerning the Patient........................................................................................ 23 SUBSECT. III.--Concerning Physic............................................................................................. 26 SECT. II. MEMB. I....................................................................................................................... 27 SUBSECT. I.--Diet rectified in substance................................................................................... -
Ad Apostolorum Principis
AD APOSTOLORUM PRINCIPIS ENCYCLICAL OF POPE PIUS XII ON COMMUNISM AND THE CHURCH IN CHINA TO OUR VENERABLE BRETHREN AND BELOVED CHILDREN, THE ARCHBISHOPS, BISHIOPS, OTHER LOCAL ORDINARIES AND CLERGY AND PEOPLE OF CHINA IN PEACE AND COMMUNION WITH THE APOSTOLIC SEE June 29, 1958 Venerable Brethren and Beloved Children, Greetings and Apostolic Benediction. At the tomb of the Prince of the Apostles, in the majestic Vatican Basilica, Our immediate Predecessor of deathless memory, Pius XI, duly consecrated and raised to the fullness of the priesthood, as you well know, "the flowers and . latest buds of the Chinese episcopate."[1] 2. On that solemn occasion he added these words: "You have come, Venerable Brethren, to visit Peter, and you have received from him the shepherd's staff, with which to undertake your apostolic journeys and to gather together your sheep. It is Peter who with great love has embraced you who are in great part Our hope for the spread of the truth of the Gospel among your people."[2] 3. The memory of that allocution comes to Our mind today, Venerable Brethren and dear children, as the Catholic Church in your fatherland is experiencing great suffering and loss. But the hope of our great Predecessor was not in vain, nor did it prove without effect, for new bands of shepherds and heralds of the Gospel have been joined to the first group of bishops whom Peter, living in his Successor, sent to feed those chosen flocks of the Lord. 4. New works and religious undertakings prospered among you despite many obstacles. -
Selections from the Correspondence of The
.. SELECTIONS FROM THE CORRESPONDENCE OF THE FIRST LORD ACTON ~ 1 'I A FRIEND sends me La l·'lanare LibCrale of Ghent for August 21st, with this article marked in heavy blue pencil. I publish it without any comment whatever. ," "CATHOLIC TOLERANCE /~ / }' :?£, "The punishment of death for heretics. ' "Fr. Lcpicia, professor of theology at the College of Prop- . aganda in Rome, is the author of a text-book in common use by the future priests who study at Rome. The book is entitled: Ooncerning the Stability ana the Proorese 01 Dogma. It was reissued with augmentations in 1910. A new edition has just appeared, bearing the approbation of high Church authorities. And here is what one reads on page 103: "'Q. Can heretics be tolerated, and if so, on what condi- tions?' "'A. As soon as one proclaims in public a heretical doc- trine, and tries to corrupt others by words or example, he can not only be excommunicated (to speak abstractly) but he ought to be killed, in all justice, to the end that he may not corrupt I a very great number by contamination. For a bad man is worse than a wild beast, and he docs more harm, as Aristotle says t (Ethic8 I, vil, in fine). So as it is not evil to kill a noxious beast of the forest, it is good to take away the life of a heretic who denies divine truth and hinders the salvation of others.' "And on page 200 this sentence is to be found: "'To the Church returns, in truth, the right of pronouncing sentence of death against heretics.' Who then can say that the Roman Catholic Church is becoming more tolerant? Nunc erudimini/" '00.-- __ > _ i, ~-.... -
Harvard Theological Review King John and the Norman Church
Harvard Theological Review http://journals.cambridge.org/HTR Additional services for Harvard Theological Review: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here King John and the Norman Church Sidney R. Packard Harvard Theological Review / Volume 15 / Issue 01 / January 1922, pp 15 - 40 DOI: 10.1017/S0017816000001383, Published online: 03 November 2011 Link to this article: http://journals.cambridge.org/ abstract_S0017816000001383 How to cite this article: Sidney R. Packard (1922). King John and the Norman Church. Harvard Theological Review, 15, pp 15-40 doi:10.1017/ S0017816000001383 Request Permissions : Click here Downloaded from http://journals.cambridge.org/HTR, IP address: 61.129.42.30 on 03 May 2015 KING JOHN AND THE NORMAN CHURCH SIDNEY R. PACKARD SMITH COLLEGE No one has ever really doubted the oft-asserted theory that no part of the middle ages can be studied apart from the Chris- tian Church. All-embracing in its influence from the fall of Rome to the Reformation, it is generally conceded to have reached its zenith during the pontificate of Innocent III, not only because of the perfection of its organization at that time but also by reason of its readiness under his leadership to take issue with any or all of the secular powers of Europe over a variety of questions which, in only too many instances, had little obvious connection with the Christian faith. Its ambi- tions were large but, by methods which were sometimes un- scrupulous, they were almost always realized. At the beginning of the thirteenth century, northwestern Europe was still deeply engrossed in the century-old struggle between France and England for the control of the English lands in France. -
Godność Człowieka I Dobro Wspólne W Papieskim Nauczaniu Społecznym
Rozdział III Godność człowieka i dobro wspólne w nauczaniu papieskim w latach 1878−1958 1. Leon XIII i fundamenty papieskiego nauczania o godności człowieka i dobru wspólnym Nikomu nie wolno naruszać bezkarnie tej godności człowie- ka, którą sam Bóg z wielka czcią rozporządza899. Cel bowiem wytknięty państwu dotyczy wszystkich oby- wateli, bo jest nim dobro powszechne, w którym uczestni- czyć mają prawo wszyscy razem i każdy z osobna, w części należnej900. Uczestnicy współczesnego dyskursu politycznego w poszukiwaniu aksjologicznych fun- damentów dla ustawodawstwa krajowego czy ponadnarodowego odwołują się do takich kategorii, jak: wolność, równość, prawa człowieka. Do tych fundamentalnych idei zaliczyć należy również dignitas humana i bonum commune901. Wydaje się poza dyskusją, że wielką rolę w przetrwaniu i rozwoju tych idei odegrała katolicka nauka społeczna, co uzasadnia poddanie analizie poglądów w tej materii twórcy papieskiego nauczania społecznego Le- ona XIII. Wybrany 20 lutego 1878 r. na papieża arcybiskup Perugii, kardynał Vincenzo Gioacchi- no Aloiso Pecci (1810−1903) przybrał imię Leona XIII. Nowy papież rozbudził w środowi- skach katolickich, zwłaszcza w kręgach zajmujących się problemami społecznymi, wielkie nadzieje na zmiany, które byłyby w stanie dostosować Kościół katolicki do istniejących 899 Rerum novarum Jego Świątobliwości Leona, z opatrzności Bożej papieża XIII, encyklika o robot- nikach z 15 maja 1891 r. Osobne odbicie z „Notyfi kacyj” Kuryi Książęco-Biskupiej w Krakowie, nr VII i VIII z roku 1891, Kraków 1891, s. 27. 900 Ibidem, s. 33. 901 Szerzej na ten temat por. M. Sadowski, Godność człowieka – aksjologiczna podstawa państwa i prawa, [w:] Studia Erasmiana Wratislaviensia − Wrocławskie Studia Erazmiańskie, Zeszyt Naukowy Studentów, Doktorantów i Pracowników Uniwersytetu Wrocławskiego, Wrocław 2007, s. -
On Sunday, Sept. 3, 2000, Rome Beatified Both Pope Pius IX and Pope John XXIII, Along with Tommaso Reggio, Guillaume-Joseph Chaminade, and Columba Marmion
26 On Sunday, Sept. 3, 2000, Rome beatified both Pope Pius IX and Pope John XXIII, along with Tommaso Reggio, Guillaume-Joseph Chaminade, and Columba Marmion. At the start of his homily, the Pope told the 100,000 faithful present that, in beatifying her children, “the Church does not celebrate particular historical achievements they may have accomplished, rather it identifies them as examples to be imitated and venerated for their virtues....” John XXIII, Angelo Giuseppe Roncalli, elected Pope in 1958, “impressed the world with his affability through which shone the goodness of his soul.... It is well known that John XXIII profoundly venerated Pius IX and wished for his beatification.” He convoked Vatican Council II, “with which he opened a new page in the history of the Church: Christians felt themselves called to announce the Gospel with renewed courage Was the “Good Pope” and greater attention to the ‘signs’ of the times.” THE ANGELUS September 2000 a Good Pope? Rev. Fr. michel simoulin 27 he list of books, studies, and articles extolling the “goodness” of Pope John XXIII is too long to be made here. The culminating point of this eulogizing–and it seems definitive–was the promulgation of the decree (Dec. 29, 1989) Tconcerning the “heroic” virtues of the Servant of God, Pope John XXIII. This would seem to put an end to all discussion. However, other studies or articles published pointing out the defects or weaknesses of the same Pope cannot be overlooked.1 The very “address of homage” directed to Pope John Paul II by the Prefect of the Congregation of the Causes of Saints (Dec. -
E Virgin Mary and Catholic Identities in Chinese History
e Virgin Mary and Catholic Identities in Chinese History Jeremy Clarke, SJ Hong Kong University Press e University of Hong Kong Pokfulam Road Hong Kong www.hkupress.org © Hong Kong University Press 2013 ISBN 978-988-8139-99-6 (Hardback) All rights reserved. No portion of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage or retrieval system, without permission in writing from the publisher. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. 10 9 8 7 6 5 4 3 2 1 Printed and bound by Goodrich Int’l Printing Co., Ltd. in Hong Kong, China Contents List of illustrations ix Acknowledgements xi Introduction: Chinese Catholic identities in the modern period 1 Part 1 Images of Mary in China before 1842 1. Chinese Christian art during the pre-modern period 15 Katerina Ilioni of Yangzhou 21 Madonna and Guanyin 24 Marian images during the late Ming dynasty 31 e Madonna in Master Cheng’s Ink Garden 37 Marian sodalities 40 João da Rocha and the rosary 42 Part 2 e Chinese Catholic Church since 1842 2. Aer the treaties 51 French Marian devotions 57 e eects of the Chinese Rites Controversy 60 A sense of cultural superiority 69 e inuence of Marian events in Europe 74 3. Our Lady of Donglu 83 Visual inuences on the Donglu portrait 89 Photographs of Cixi 95 Liu Bizhen’s painting 100 4. e rise and fall of the French protectorate 111 Benedict XV and Maximum Illud 118 viii Contents Shanghai Plenary Council, 1924 125 Synodal Commission 132 Part 3 Images of Mary in the early twentieth century 5. -
How to Read, Study and Benefit from Papal Encyclicals
How to Read, Study and Benefit from Papal Encyclicals Contents What is an Encyclical ..................................................................................................................................... 1 How to Read and Study an Encyclical ........................................................................................................... 2 Are Encyclicals Infallible Teachings of a Pope ............................................................................................... 2 History of Encyclicals ..................................................................................................................................... 3 Why Read Encyclicals if You are Not Catholic? ............................................................................................. 4 Links to Other Encyclicals and Lists of All Encyclicals ................................................................................... 4 List of Encyclicals ........................................................................................................................................... 4 What is an Encyclical The word encyclical literally means "in a circle." It is a letter intended to travel— to circulate. However in modern times it has become almost exclusively used to denote teachings from the Pope. Comparing an encyclical to other kinds of official Roman Catholic documents is a good way to understand the significance of an encyclical. Firstly, when the pope makes a declaration of some article of faith or moral law it is -
Reflections on the Mystery of Divine Mercy
Reflections on the MYSTERY OF DIVINE MERCY [For Private Use] Rev. Joseph Henchey, CSS 2008 THE MERCY OF GOD TABLE OF CONTENTS 2 TABLE of CONTENTS PART ONE 7 The Merciful God Introduction 1. In Classical Antiquity 2. In Sacred Scripture Summary † PART TWO 18 Theological Reflections Introduction A. St. Paul 20 1. Trinitarian Dimensions 2. Divine Decree 3. Intimate Nature 4. Primacy of Jesus 5. Titles of Primacy 6. The Father’s Primacy B. St. Thomas Aquinas 24 1. Divine Goodness 2. Wisdom and Knowledge 3. Divine will & Freedom 4. Order 5. Nature of Mercy 6. Two Principles C. Pope John Paul II 29 [Dives in Misericordia, Encyclical- November 30, 1980] 1. Descriptive Definition 2. Incarnate in Jesus Christ 3. Frequent Comparatives 4. Comparison in the Conclusion † PART THREE 35 OT Rituals of Reconciliation A. Occasional Penitential Observances 35 Introduction 1. Jgs 20:20-48 2. Penitential Psalm 130: Presentation a. Supplication of the Penitent b. Motive of Trust: Divine Mercy c. The Assurance of Pardon THE MERCY OF GOD TABLE OF CONTENTS 3 d. New Image: The Night Watch-Man, the New Dawn e. Ultimate Motive: Divine Mercy in the Life of the Church 3. Ne 8-10: Purification for Covenant Renewal Presentation Summary 4. Dn 8:1-19: The Seventy Weeks of Years Presentation B. The Seasonal, Annual OT Penitential Celebrations 73 1. Sacrifice for Sin 2. The Sacrifice of Reparation - ASHAM 3. The Sacrifice of Expiation - KIPPUR C. Theological Reflections 78 † PART FOUR 79 NT Expressions of Reconciliation Presentation 79 A. Acts of the Apostles 79 1. -
Constitutions Proposed Latin: 1947
DePaul University Via Sapientiae Constitutions and Rules Official Documents 1947 Constitutions Proposed Latin: 1947 Follow this and additional works at: https://via.library.depaul.edu/cm_construles Recommended Citation Constitutions Proposed Latin: 1947. https://via.library.depaul.edu/cm_construles/31 This Article is brought to you for free and open access by the Official Documents at Via Sapientiae. It has been accepted for inclusion in Constitutions and Rules by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. Schema Constitutionum Congregationis a Missione APPROBATIONI Conventus Generalis XXXI SUBJICIENDUM Lutetiae Parisiorum julio 1947 1 PARS PRIMA TITULUS PRIMUS DE INSTITUTIONE ET FINE CONGREGATIONIS 1. — Congregatio Missionis § 1 Fundata a S. Vincentio a Paulo (1625) est societas clericalis in qua sodales vivendi rationem religiosorum imitantur in communi degentes sub Superiorum regimine secundum Constitutiones a Romanis Pontificibus probatas, cum votis privatis; § 2 Regitur autem TITULO XVII, Partis ii. Libri ii Codicis Juris Canonici et propriis Constitutionibus. 2. — Ejus finis est : a) propriae perfectioni studere ; b) evangelizare pauperibus, maxime ruricolis; c) ecclesiasticos adjuvare ad scientias virtutesque acquirendas ipsorum statui requisitas; d) insuper Puellas Caritatis dirigere ex ipsarum institutione (Regulae Communes, Cap. xi, § xi). 3. — Haec Congregatio ecclesiasticis et laicis constat. § 1 Ecclesiasticorum munus est, exemplo ipsius Christi et discipulorum, oppida et pagos perlustrare, in iisque praedicando et catechizando, verbi divini panem parvulis frangere; confessiones generales totius anteactae vitae suadere et excipere ; jurgia et lites componere ; confraternitates caritatis instituere ; seminaria externorum in nostris domibus erecta regere et in illis docere; exercitia spiritualia tradere ; conferentias ecclesiasticorum externorum apud nos convocare et dirigere; aliave munia, praedictis functionibus convenientia ac conformia obire.