Ecce Verbum

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13.02.202518:35

The historical case for the "Apocrypha"
Dave Armstrong

🔗source: Biblical Defense of Catholicism (2012)

#scripture

08.02.202523:31

Early Church Fathers on the Eucharist and the Liturgy
Lawrence Feingold

Questions and Answers

The Q&A includes a number of very good questions, also from a Protestant point of view, why having Holy Orders is essential for a valid Eucharist and more.

🔗source

#eucharist

08.02.202523:31

Early Church Fathers on the Eucharist and the Liturgy
Lawrence Feingold

Lecture

Feingold first presents what we know about the early liturgy of the Church, and its continuity with the liturgy of the synagogue. Then, starting in the first century, and ending with St. John Chrysostum in the late fourth century, he shows that the Fathers believed and taught the Real Presence of Christ in the Eucharist, the ecclesial dimension of the Eucharist, the sanctifying power of the Eucharist, and the sacrificial aspect of the Eucharist. He shows that the idea of transubstantiation was present in the Fathers, and was not a medieval novelty.

🔗source

#eucharist

08.02.202523:14

Transubstantiation and Christ’s Substantial Presence in the Eucharist
Lawrence Feingold

Lecture

🔗source

#eucharist

08.02.202522:22

The Eucharist - Mystery of Presence, Sacrifice and Communion (2018)
Lawrence Feingold

#eucharist

AgADYAwAApF50FE

5.12 MB

08.02.202521:25

The Mystery of Israel and the Church, Vol. III - The Messianic Kingdom of Israel (2010)
Lawrence Feingold

#church #judaism

08.02.202521:25

The Mystery of Israel and the Church, Vol. II - Things New and Old (2010)
Lawrence Feingold

#church #judaism

AgADrS8AApkcQUU

7.7 MB

08.02.202521:25

The Mystery of Israel and the Church, Vol. I - Figure and Fulfillment (2010)
Lawrence Feingold

#church #judaism

08.02.202513:40

Patriotism needs a higher dedication
Rev. William J. Philbin

Patriotism must be viewed reasonably and critically. We should first of all see it in its context, in its relation to our responsibilities generally. It is all-important to recognise that devotion to one's country is not an absolute value in life, a law unto itself, the source of dictates and demands admitting no subordination to other interests. It is not to be classed as equal to, or above, our duty to God. It is not a religion or a substitute for religion: we should be clear on this in times when political ideals, good and bad, so often usurp the place of religion. It is not an ultimate goal of action. It is a force that should be directed towards God within the framework of His law, an effort to fulfil His will by perfecting the human society He has created through the promotion of justice and good government and community well-being generally. Only so will it be integrated into a Christian life and become a Christian virtue.

It is sometimes suggested that death for one's country of itself establishes a right to Heaven; but in fact it is only when such a sacrifice is ultimately given to God that it can have any supernatural value whatever. To any works that are not directed towards God, however admirable they may appear, Our Lord's words of those who have acted for worldly motives apply: 'Amen, I say to you, they have received their reward. If we keep clearly in mind that service of our country is ultimately to be offered to God we shall not need to be told that only those activities which are pleasing to God, that is, morally right, should be undertaken under its inspiration. 'Patriotism is not enough. Even though it may occupy the major part of one's thoughts, as is legitimate and laudable in those who give themselves to public affairs, it will not be as an autonomous element in Life but as subject to higher principles. It will take on a special colouring by reason of its dedication to higher purposes. ' All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ. (Col. 3, 17). This is Christian patriotism, subordinated to higher values and gaining merit from association with them. It is a rational, balanced, though none the less warm-hearted and generous devotion to the interests of the community to which one belongs.

Like the virtue of charity from which it derives it 'is patient, is kind, is not envious, does not deal perversely, is not puffed up, is not ambitious, is not provoked to anger. (I Cor. 13, 4-5).

🔗source: Patriotism, Rev. William J. Philbin

#patriotism

08.02.202512:40

Augustine believed in eucharistic adoration, which proves that he accepted a real, physical presence of Jesus in the Eucharist

“And fall down before His footstool: for He is holy.” What are we to fall down before? His footstool. What is under the feet is called a footstool, in Greek uποπoδιον, in Latin Scabellum or Suppedaneum. But consider, brethren, what he commandeth us to fall down before. In another passage of the Scriptures it is said, “The heaven is My throne, and the earth is My footstool.” Doth he then bid us worship the earth, since in another passage it is said, that it is God’s footstool? How then shall we worship the earth, when the Scripture saith openly, “Thou shalt worship the Lord thy God”? Yet here it saith, “fall down before His footstool:” and, explaining to us what His footstool is, it saith, “The earth is My footstool.” I am in doubt; I fear to worship the earth, lest He who made the heaven and the earth condemn me; again, I fear not to worship the footstool of my Lord, because the Psalm biddeth me, “fall down before His footstool.” I ask, what is His footstool? and the Scripture telleth me, “the earth is My footstool.” In hesitation I turn unto Christ, since I am herein seeking Himself: and I discover how the earth may be worshipped without impiety, how His footstool may be worshipped without impiety. For He took upon Him earth from earth; because flesh is from earth, and He received flesh from the flesh of Mary. And because He walked here in very flesh, and gave that very flesh to us to eat for our salvation; and no one eateth that flesh, unless he hath first worshipped: we have found out in what sense such a footstool of our Lord’s may be worshipped, and not only that we sin not in worshipping it, but that we sin in not worshipping. (Exposition on Psalm XCIX, 8; NPNF 1, Vol. VIII)

St. Augustine’s theme of the “footstool” of God can be seen several times in Holy Scripture (1 Chr 28:2; Ps 99:5; 132:7; Is 66:1; Mt 5:35; Acts 7:49). Protestant historian Philip Schaff commented on the acceptance of adoration of the consecrated host in the doctrine of the fathers:

As to the adoration of the consecrated elements: This follows with logical necessity from the doctrine of transubstantiation, and is the sure touchstone of it . . . Chrysostom says: “The wise men adored Christ in the manger; we see him not in the manger, but on the altar, and should pay him still greater homage.” Theodoret, in the passage already cited, likewise uses the term proskuvnei’n [Greek for “worship”], but at the same time expressly asserts the continuance of the substance of the elements. Ambrose speaks once of the flesh of Christ “which we to-day adore in the mysteries,” and Augustine, of an adoration preceding the participation of the flesh of Christ. (History of the Christian Church, vol. 3, chapter 7, § 95. The Sacrament of the Eucharist; 501-502)

The worship of Jesus as the sacrificial Lamb in Scripture is also analogous to eucharistic adoration, in its rich Passover imagery:

1 Corinthians 5:7
Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our paschal lamb, has been sacrificed.
Revelation 5:8; 12-13 And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints; . . . [12] saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” [13] And I heard every creature in heaven and on earth and under the earth and in the sea, and all therein, saying, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!”
Revelation 22:3 There shall no more be anything accursed, but the throne of God and of the Lamb shall be in it, and his servants shall worship him;

🔗source: Patheos, Eucharistic Adoration: Idolatry or Biblical? (vs. Calvin #47)

#eucharist

08.02.202512:22

The Education of a Christian Prince (2003)
Erasmus of Rotterdam

"The problem Erasmus sets himself in The Education of a Christian Prince, given this commitment to, and support for, the status quo is how to ensure that those born to rule are educated so as to govern justly and benevolently, and so that the prince’s rule never degenerates into oppression".

#education

AgADjAUAAm_MOEU

909 kB

30.01.202512:02

The Framework of Doctrinal Development
Eugene Burke

#dogma

AgADrQQAAk3CMEY

8.56 MB

25.01.202502:32

Divorce and Remarriage in the Early Church: Some Reflections on Historical Methodology (2014)
Henri Crouzel, S.J.

🔗source

#marriage #churchhistory

23.01.202515:45

"The Filioque: A Church Dividing Issue?: An Agreed Statement", from 2003, by the North American Orthodox-Catholic Consultation 🔗:
We are aware that the problem of the theology of the Filioque, and its use in the Creed, is not simply an issue between the Catholic and Orthodox communions. Many Protestant Churches, too, drawing on the theological legacy of the Medieval West, consider the term to represent an integral part of the orthodox Christian confession. Although dialogue among a number of these Churches and the Orthodox communion has already touched on the issue, any future resolution of the disagreement between East and West on the origin of the Spirit must involve all those communities that profess the Creed of 381 as a standard of faith. Aware of its limitations, our Consultation nonetheless makes the following theological and practical recommendations to the members and the bishops of our own Churches:
- that our Churches commit themselves to a new and earnest dialogue concerning the origin and person of the Holy Spirit, drawing on the Holy Scriptures and on the full riches of the theological traditions of both our Churches, and to looking for constructive ways of expressing what is central to our faith on this difficult issue;
- that all involved in such dialogue expressly recognize the limitations of our ability to make definitive assertions about the inner life of God;
- that in the future, because of the progress in mutual understanding that has come about in recent decades, Orthodox and Catholics refrain from labeling as heretical the traditions of the other side on the subject of the procession of the Holy Spirit;
- that Orthodox and Catholic theologians distinguish more clearly between the divinity and hypostatic identity of the Holy Spirit, which is a received dogma of our Churches, and the manner of the Spirit’s origin, which still awaits full and final ecumenical resolution;
- that those engaged in dialogue on this issue distinguish, as far as possible, the theological issues of the origin of the Holy Spirit from the ecclesiological issues of primacy and doctrinal authority in the Church, even as we pursue both questions seriously together;
- that the theological dialogue between our Churches also give careful consideration to the status of later councils held in both our Churches after those seven generally received as ecumenical.
- that the Catholic Church, as a consequence of the normative and irrevocable dogmatic value of the Creed of 381, use the original Greek text alone in making translations of that Creed for catechetical and liturgical use.
- that the Catholic Church, following a growing theological consensus, and in particular the statements made by Pope Paul VI, declare that the condemnation made at the Second Council of Lyons (1274) of those “who presume to deny that the Holy Spirit proceeds eternally from the Father and the Son” is no longer applicable.

We offer these recommendations to our Churches in the conviction, based on our own intense study and discussion, that our traditions’ different ways of understanding the procession of the Holy Spirit need no longer divide us. We believe, rather, that our profession of the ancient Creed of Constantinople must be allowed to become, by our uniform practice and our new attempts at mutual understanding, the basis for a more conscious unity in the one faith that all theology simply seeks to clarify and to deepen. Although our expression of the truth God reveals about his own Being must always remain limited by the boundaries of human understanding and human words, we believe that it is the very “Spirit of truth,” whom Jesus breathes upon his Church, who remains with us still, to “guide us into all truth” (John 16.13). We pray that our Churches’ understanding of this Spirit may no longer be a scandal to us, or an obstacle to unity in Christ, but that the one truth towards which he guides us may truly be “a bond of peace” (Eph 4.3), for us and for all Christians.