Queen Isabel the Catholic: Would her Canonization Impede "Ecumenical Dialogue"?

Queen Isabel the Catholic: Would her Canonization Impede "Ecumenical Dialogue"?

Visit the website for the canonization of Servant of God Isabella, Queen of Spain.

The Index of Forbidden Books

The Index of Forbidden Books

 Link to the Modern History Sourcebook page.

In Festo Assumptionis BMV (Aug. 15), 2o Nocturno

In Festo Assumptionis BMV (Aug. 15), 2o Nocturno

From Matins (Second Nocturn) of the Feast of Our Lady's Assumption into Heaven.
Online source: www.breviary.net

STAND
V.  Assúmpta est María in cælum : gaudent Angeli. R.  Laudántes benedícunt Dóminum.	V.  Mary is taken up into heaven, the company of the Angels is joyful. R.  Yea, the Angels rejoice and glorify the Lord.
Pater noster.  secreto usque ad V.  Et ne nos indúcas in tentatiónem. R.  Sed líbera nos a malo.	Our Father.   Which words are said aloud, and the rest secretly to: V.  And lead us not into temptation. R.  But deliver us from evil.
Absolutio: Ipsíus píetas et misericórdia nos ádjuvet, qui cum Patre et Spíritu Sancto vivit et regnat in sæcula sæculórum.R.  Amen.	Absolution:  May his loving-kindness and mercy assist us.  Who, with the Father, and the Holy Ghost, liveth and reigneth, for ever and ever. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 4: Deus Pater omnípotens sit nobis propítius et clemens. R.  Amen.	Benediction 4:  May God the Father Almighty shew us his mercy and pity. R.  Amen.
Lesson iv
Sermo sancti Joánnis Damascéni	The Lesson is taken from a Sermon by St. John of Damascus
Oratio 2 de Dormitione B.M.V. post initium
Final home and shrine of the Blessed Virgin Mary, near Ephesus, Turkey
Hódie sacra et animáta arca Dei vivéntis, quæ suum in útero concépit Creatórem, requiéscit in templo Dómini, quod nullis est exstrúctum mánibus.  Et David exsúltat ejus parens, et cum eo choros ducunt Angeli, célebrant Archángeli, Virtútes gloríficant, Principátus exsúltant, Potestátes  collætántur, gaudent Dominatiónes, Throni festum diem agunt, laudant Chérubim, glóriam ejus prædicant Séraphim.  Hódie Eden novi Adam paradísum súscipit animátum, in quo solúta est condemnátio, in quo plantátum est lignum vitæ, in quo opérta fuit nostra núditas.	This day the holy and animated Ark of the living God, which had held within it its own Maker, is borne to rest in that Temple of the Lord, which is not made with hands.  David, whence it sprang, leapeth before it, and in company with him the Angels dance, the Archangels sing aloud, the Virtues ascribe glory, the Principalities shout for joy, the Powers make merry, the Dominions rejoice, the Thrones keep holiday, the Cherubim utter praise, and the Seraphim proclaim its glory.  This day the Eden of the new Adam receiveth the living garden of delight, wherein the condemnation was annulled, wherein the Tree of Life was planted, wherein our nakedness was covered.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Ornátam monílibus filiam Jerúsalem Dóminus concupívit : * Et vidéntes eam fíliæ Sion, beatíssimam prædicavérunt, dicéntes : Unguéntum effúsum nomen tuum.V.  Astitit regína a dextris tuis in vestítu deauráto, circúmdata varietáte. R.  Et vidéntes eam fíliæ Sion, beatíssimam prædicavérunt, dicéntes : Unguéntum effúsum nomen tuum.	R.  When the Lord beheld the daughter of Jerusalem adorned with her jewels, he greatly desired her beauty ; * And when the daughters of Sion saw her, they cried out that she was most blessed, and they said : Thy name is as ointment poured forth. V.  O Lord, upon thy right hand did stand the Queen in a vesture of gold, wrought about with divers colours. R.  And when the daughters of Sion saw her, they cried out that she was most blessed, and they said : Thy name is as ointment poured forth.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ.R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
Hódie Virgo immaculáta, quæ nullis terrénis inquináta est afféctibus, sed cæléstibus educáta cogitatiónibus, non in terram revérsa est ; sed, cum esset animátum cælum, in cæléstibus tabernáculis collocátur.  Ex qua enim ómnibus vera vita manávit, quómodo illa mortem gustáret?  Sed cedit legi latæ ab eo quem génuit ; et, ut fília véteris Adam, véterem senténtiam súbiit (et ejus Fílius, qui est vita ipsa, eam non recusávit); ut autem Dei vivéntis Mater, ad illum ipsum digne assúmitur.	This day the stainless maiden, who had been defiled by no earthly lust, but ennobled by heavenly desires, returned not to dust, but, being herself a living heaven, took her place among the heavenly mansions.  From her true life had flowed for all men, and how should she taste of death?  But she yielded obedience to the law established by him to whom she had given birth, and, as the daughter of the old Adam, underwent the old sentence, which even her Son, who is the very Life Itself, had not refused ; but, as the Mother of the living God, she was worthily taken by him unto himself.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Beátam me dicent omnes generatiónes, * Quia fecit mihi Dóminus magna qui potens est, et sanctum nomen ejus.V.  Et misericórdia ejus a progénie in progénies timéntibus eum. R.  Quia fecit mihi Dóminus magna qui potens est, et sanctum nomen ejus.	R.  All generations shall call me blessed, * For the Lord that is mighty hath magnified me, and holy is his Name.V.  And his mercy is on them that fear him throughout all generations. R.  For the Lord that is mighty hath magnified me, and holy is his Name.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Ex Actis Pii Papæ duodécimi	The Lesson is taken from the Acts of Pope Pius XII
Pope Pius XII solemnly declares the dogma of the Assumption of Mary Most Holy, November 1, 1950
Quóniam vero univérsa Ecclésia fidem in corpóream beátæ Maríæ Vírginis Assumptiónem per sæculórum decúrsum manifestávit, et totíus orbis Epíscopi prope unánimi consensióne petiérunt ut hæc véritas, quæ Sacris Lítteris innítitur, Christifidélium ánimis pénitus est ínsita, ceterísque revelátis veritátibus plane cónsona, tamquam divínæ et cathólicæ fídei dogma definirétur, Pius duodécimus Póntifex Máximus, totíus Ecclésiæ votis ánnuens, státuit hoc Beátæ Maríæ Vírginis privilégium solémniter renuntiáre.  Itaque die prima Novémbris anni máximi Jubilæi millésimi nongentésimi quinquagésimi, Romæ ad foro ad sancti Petri Basílicam paténte, plurimórum Sanctæ Románæ Ecclésiæ Cardinálium atque Episcopórum ex díssitis étiam regiónibus astánte cœtu, coram ingénti Christifidélium multitúdine, univérso cathólico orbe plaudénte, corpóream Beátæ Maríæ Vírginis Assumptiónem in cælum infallíbili oráculo in hæc verba proclamávit : Postquam súpplices étiam atque étiam ad Deum admóvimus preces, ac Veritátis Spíritus lumen invocávimus, ad Omnipoténtis Dei glóriam, qui peculiárem benevoléntiam suam Maríæ Vírgini dilargítus est, ad sui Fílii honórem, immortális sæculórum Regis ac peccáti mortísque victóris, ad ejúsdem augústæ Matris augéndam glóriam et ad totíus Ecclésiæ gáudium exsultationémque, auctoritáte Dómini Nostri Jesu Christi, Beatórum Apostolórum Petri et Pauli ac Nostra pronuntiámus, declarámus et definímus revelátum dogma esse : Immaculátam Deíparam semper Vírginem Maríam, expléto terréstris vitæ cursu, fuísse córpore et ánima ad cæléstem glóriam assúmptam.	Since indeed the universal Church hath at all times and throughout the ages manifested faith in the bodily Assumption of the Blessed Virgin Mary, and since the Bishops of the whole world by an almost unanimous agreement have petitioned that this truth, which is enshrined in Sacred Scripture and deeply rooted in the souls of Christ's faithful, and is also truly in accord with other revealed truths, should be defined as a dogma of the divine and Catholick Faith, Pope Pius XII, acceding to the requests of the whole Church, decreed that this privilege of the Blessed Virgin Mary be solemnly proclaimed, and thus, on the first day of November of the year of the Great Jubilee, nineteen hundred and fifty, at Rome, in the open square before the Basilica of St. Peter, surrounded by a throng of many Cardinals and Bishops of the Holy Roman Church who had come from distant parts of the earth, and before a great multitude of the faithful, with the whole Catholick world rejoicing, proclaimed in these words and with infallible statement the bodily Assumption of the Blessed Virgin Mary into heaven : Wherefore, having offered to God continual prayers of supplication, and having invoked the light of the Spirit of Truth, to the glory of Almighty God who hath enriched the Virgin Mary with his special favour ; in honour of his Son, the immortal King of ages and victor over sin and death ; for the increase of the glory of the same august Mother, and for the joy and exultation of the whole Church, by the authority of Our Lord Jesus Christ, of the holy Apostles Peter and Paul, and by our own authority, we pronounce, declare and define it to be a divinely revealed dogma that : The Immaculate Mother of God, Mary ever Virgin, was, at the end of her earthly life, assumed body and soul into heavenly glory.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Beáta es, Virgo María, quæ Dóminum portásti, Creatórem mundi : * Genuísti qui te fecit, et inætérnum pérmanes Virgo.V.  Ave, María, grátia plena ; Dóminus tecum. R.  Genuísti qui te fecit, et in ætérnum pérmanes Virgo. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Genuísti qui te fecit, et in ætérnum pérmanes Virgo.	R.  Blessed art thou, O Virgin Mary, who didst bear the Creator of all things : * Thou didst give birth to thy Maker, and forever remainedst a Virgin. V.  Hail Mary, full of grace : the Lord is with thee. R.  Thou didst give birth to thy Maker, and forever remainedst a Virgin. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  Thou didst give birth to thy Maker, and forever remainedst a Virgin.

If it ain't broke...

If it ain't broke...

Liturgical Alternatives

Liturgical Alternatives

Dare We Hope that Von Balthasar be Saved?

Dare We Hope that Von Balthasar be Saved?

The Great Scholastic Thomists: Francisco de Victoria, OP

The Great Scholastic Thomists: Francisco de Victoria, OP

On the 464th Anniversary of his death
From the Catholic Encyclopedia article:

Francis of Vittoria, OP

A Spanish theologian; b. about 1480, at Vittoria, province of Avila, in Old Castile; d. 12 August, 1546. While still young, he moved with his parents from their native city to Burgos, at that time the ordinary sojourn of the sovereigns of Castile. He received his early education in the schools of that place, and, on the completion of his academic studies, entered the Order of St. Dominic. While he devoted his energies to the study of the sacred sciences, the mastery of which made him an ornament to the Church, to his order, and to the Universities of Spain, he was assiduous in the practice of piety. After his religious profession he was sent to the convent of St. James in Paris then the chief house of studies of the order and affiliated with the University of Paris, where he made the best use of the advantages held out to him for the prosecution of his philosophical and theological studies. In 1516, he was appointed to teach in this convent, and it was here, in all probability that he had for his pupil Dominic de Soto. In 1522, he returned to Spain and taught theology in the Dominican College of St. Gregory at Valladolid till 1524, when he was appointed to the principal chair of theology in the University of Salamanca which he held till 1544. The influence which Francis exerted directly in the University of Salamanca and indirectly in the universities of Alcalá, Coimbra, Evora, Seville, Vailadolid, and others, forms an interesting chapter in the history of theology. More than any other then theologian of his time, he ministered to the actual intellectual needs of the Church. Scholasticism had lost its former prestige, and was passing through the most critical period in its history. The times had changed, and it required a master to adapt speculative thought to the new condition. The revival of theological activity in the Catholic universities of this period, consequent upon the doctrines of the reformers, and the development of theological speculation inspired Francis to inaugurate a movement for the restoration of scholastic philosophy, and to give to theological science a purer diction and an improved literary form. With foresight and ability he devoted all his energies to the undertaking, and his success is attested by the many excellent theological works that were produced in Spain during the sixteenth century. Among his disciples were Melchior Cano, Bartholomew Medina, Dominic de Soto, and Martin de Ledesma, by whose efforts and that of the great Carmelite teachers a new zest was given to the study of St. Thomas, and by whose aid Francis was able to extend his influence to the other universities of Spain. He is justly styled the father of the Salmantacensis School, and especially of the new Scholasticism. His style, simple and unrhetorical, is the more noteworthy for having attained its simplicity in the golden age of Humanism. He left a large number of valuable manuscripts, but his only published work is the Relectiones XII Theologicae in duo libros distinctae (Antwerp, 1604). The most important of his unpublished works is his Commentaria in universam summam S. Thomae.

Humani Generis: The Antidote against the New Theology (Nouvelle theologie)

Humani Generis: The Antidote against the New Theology (Nouvelle theologie)

On the 60th Anniversary of Humani generis:

From the text Ven. Pope Pius XII's encyclical:

11. Another danger is perceived which is all the more serious because it is more concealed beneath the mask of virtue. There are many who, deploring disagreement among men and intellectual confusion, through an imprudent zeal for souls, are urged by a great and ardent desire to do away with the barrier that divides good and honest men; these advocate a "pacifism" [i.e., ecumenism] according to which, by setting aside the questions which divide men, they aim not only at joining forces to repel the attacks of atheism, but also at reconciling things opposed to one another in the field of dogma. 

And as in former times some questioned whether the traditional apologetics of the Church did not constitute an obstacle rather than a help to the winning of souls for Christ, so today some are presumptive enough to question seriously whether theology and theological methods, such as with the approval of ecclesiastical authority are found in our schools, should not only be perfected, but also completely reformed, in order to promote the more efficacious propagation of the kingdom of Christ everywhere throughout the world among men of every culture and religious opinion.

12. Now if these only aimed at adapting ecclesiastical teaching and methods to modern conditions and requirements, through the introduction of some new explanations, there would be scarcely any reason for alarm. But some through enthusiasm for an imprudent "pacifism" [i.e., ecumenism] seem to consider as an obstacle to the restoration of fraternal union, things founded on the laws and principles given by Christ and likewise on institutions founded by Him, or which are the defense and support of the integrity of the faith, and the removal of which would bring about the union of all, but only to their destruction.

13. These new opinions, whether they originate from a reprehensible desire of novelty or from a laudable motive, are not always advanced in the same degree, with equal clarity nor in the same terms, nor always with unanimous agreement of their authors. Theories that today are put forward rather covertly by some, not without cautions and distinctions, tomorrow are openly and without moderation proclaimed by others more audacious, causing scandal to many, especially among the young clergy and to the detriment of ecclesiastical authority. Though they are usually more cautious in their published works, they express themselves more openly in their writings intended for private circulation and in conferences and lectures. Moreover, these opinions are disseminated not only among members of the clergy and in seminaries and religious institutions, but also among the laity, and especially among those who are engaged in teaching youth.

[...]

27. Some say they are not bound by the doctrine, explained in Our Encyclical Letter of a few years ago, and based on the sources of revelation, which teaches that the Mystical Body of Christ and the Roman Catholic Church are one and the same thing [Cfr. Litt. Enc. Mystici Corporis Christi, A.A.S., vol. XXXV, p. 193 sq.]. Some reduce to a meaningless formula the necessity of belonging to the true Church in order to gain eternal salvation. Others finally belittle the reasonable character of the credibility of Christian faith.

28. These and like errors, it is clear, have crept in among certain of Our sons who are deceived by imprudent zeal for souls or by false science. To them We are compelled with grief to repeat once again truths already well known, and to point out with solicitude clear errors and dangers of error.

-------

Visitors, please comment on the following:

-Has post-conciliar theology contradicted the teachings of Humani generis (i.e., has it fallen into the very errors that it condemns)? 

-If so, how is this possible that this Encyclical, published only 12 years before the opening of the Second Vatican Council, was so utterly ignored and even contradicted by the theologians of the age?

-What exactly was Fr. Garrigou-Lagrange's role in the writing of this encyclical?

-Which doctrines of Fr. Garrigou-Lagrange's article "Where is the New Theology Leading Us? are present in the text of the Encyclical?

See also: "A Short Catechism on the New Theology".

The Great Scholastic Thomists: Cajetan's Commentary on the Prima Secundae (Download)

The Great Scholastic Thomists: Cajetan's Commentary on the Prima Secundae (Download)

On the 476th Anniversary of the Death of Thomas de Vio Cajetan (1469-1534)

From Thomas de Vio Cajetan, OP - Commentary on the Prima Secundae of St. Thomas’ Summa:

Prologue

Although my purpose was to finish my commentary on the books On the Soul before I should begin this new work, I judged that I should rather continue my commentary on the Summa of St. Thomas: both because this means teaching things that directly pertain to the way of salvation, and because this doctrine is too dormant in Italy, and nonetheless is very much necessary.  But I do not intend to comment on each article, but to dwell wherever is necessary according to the subject matter....  I wish these to be received, just as all my other words, only if, and insofar as, they are consonant with reason: for I neither request that they be given greater faith than that which they naturally deserve from reason.  Let us recall, nonetheless, that mathematical certainty is not to be expected in morality, as is said in Metaphysics II [Cf. St. Thomas’ Commentary on the Metaphysics, Lecture 5].  Confident, therefore, in the intercession of St. Thomas, I hasten to the text....

---

Download Cajetan's Commentary on Summa Theologiae, Prima Secundae (Antwerp, 1568).

And they Call Us "Triumphalistic": The Vatican II-as-'New Pentecost' Text

And they Call Us "Triumphalistic": The Vatican II-as-'New Pentecost' Text

Pope John XXIII's prayer for the Council

Source: Thomas Hughson, "Interpreting Vatican II: 'A new Pentecost'."Theological Studies, March 2008.  (Link to article.)

"Renew Your wonders in our time, as though by a new Pentecost (Renova aetate hac nostra per novum veluti Pentecostem mirabilia tua) and grant that the holy Church, preserving unanimous and continuous prayer, together with Mary, the mother of Jesus, and also under the guidance of St. Peter, may increase the reign of the Divine Savior, the reign of truth and justice, the reign of love and peace. Amen."

11th Sunday after Pentecost: Gospel, Catena Aurea, and Homily

11th Sunday after Pentecost: Gospel, Catena Aurea, and Homily

Continuation of the Gospel According to St Mark (7, 31-37).

At that time, Jesus going out of the coasts of Tyre, came by Sidon to the sea of Galilee, through the midst of the coasts of Decapolis. And they bring to Him one deaf and dumb, and they besought Him that He would lay His hand upon him. And taking him from the multitude apart, He put His fingers into his ears, and spitting, He touched his tongue; and looking up to heaven, He groaned and said to him: Ephphetha, which is, 'Be thou opened': and immediately his ears were opened, and the string of his tongue was loosed, and he spoke right. And He charged them that they should tell no man: but the more He charged them so much the more a great deal did they publish it; and so much the more did they wonder, saying: He hath done all things well; He hath made both the deaf to hear and the dumb to speak.

Sequentia sancti Evangelii secúndum Marcum (7, 31-37).

In illo témpore: Exiens Jesus de fínibus Tyri, venit per Sidónem ad mare Galilææ, inter médios fines Decapóleos. Et addúcunt ei surdum et mutum, et deprecabúntur eum, ut impónat illi manum. Et apprehéndens eum de turba seórsum, misit dígitos suos in aurículas ejus: et éxspuens, tétigit linguam ejus: et suspíciens in cælum, ingémuit, et ait illi: Ephphetha, quod est adaperíre. Et statim apértæ sunt aures ejus, et solútum est vinculum linguæ ejus, et loquebátur recte. Et præcépit illis ne cui dícerent. Quanto autem eis præcipiébat, tanto magis plus prædicábant: et eo ámplius admirabántur, dicéntes: Bene ómnia fecit: et surdos fecit audíre et mutos loqui.

Θεραπεία κωφαλάλου

31 Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου καὶ Σιδῶνος ἦλθε πρὸς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως. 32 καὶ φέρουσιν αὐτῷ κωφὸν μογιλάλον καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα.  33 καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ᾿ ἰδίαν ἔβαλε τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ, καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ, 34 καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξε καὶ λέγει αὐτῷ· ἐφφαθά, ὅ ἐστι διανοίχθητι. 35 καὶ εὐθέως διηνοίχθησαν αὐτοῦ αἱ ἀκοαὶ καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς.  36 καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ εἴπωσιν· ὅσον δὲ αὐτὸς αὐτοῖς διεστέλλετο, μᾶλλον περισσότερον ἐκήρυσσον.  37 καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες· καλῶς πάντα πεποίηκε· καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ τοὺς ἀλάλους λαλεῖν.

From St. Thomas Aquinas' Catena Aurea (on Mc 7, 31-37):

Online Source: www.josephkenny.joyeurs.com

Theophylact: The Lord did not wish to stay in the parts of the Gentiles, lest He should give the Jews occasion to say, that they esteemed Him a transgressor of the law, because He held communion with the Gentiles, and therefore He immediately returns.

Wherefore it is said, And again departing from the coasts of Tyre, He came through Sidon, to the sea of Galilee, through the midst of the borders of Decapolis.

Bede, in Marc., 2, 31: Decapolis is a region of ten cities, across the Jordan, to the east, over against Galilee [ed. note: It appears, however, from Reland, Pales. v.1, p198, that a portion of Decapolis, including its metropolis, Scythopolis, was on this side Jordan, and therefore this text of St. Mark may be taken literally.] When therefore it is said that the Lord came to the sea of Galilee, through the midst of the borders of Decapolis, it does not mean that He entered the confines of Decapolis themselves; for He is not said to have crossed the sea, but rather to have come to the borders of the sea, and to have reached quite up to the place, which was opposite to the midst of the coasts of Decapolis, which were situated at a distance across the sea.

It goes on, And they bring Him one that was deaf and dumb, and they besought Him to lay hands upon him.

Theophylact: Which is rightly placed after the deliverance of one possessed with a devil, for such an instance of suffering came from the devil.

There follows, And He took him aside from the multitude, and put His fingers into his ears.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He takes the deaf and dumb man who was brought to Him apart from the crowd, that He might not do His divine miracles openly; teaching us to cast away vain glory and swelling of heart, for no one can work miracles as he can, who loves humility and is lowly in his conduct. But He puts His fingers into his ears, when He might have cured him with a word, to shew that His body, being united to Deity, was consecrated by Divine virtue, with all that He did. For since on account of the transgression of Adam, human nature had incurred much suffering and hurt in its members and senses, Christ coming into the world shewed the perfection of human nature in Himself, and on this account opened ears, with His fingers, and gave the power of speech by His spittle.

Wherefore it goes on, And spit, and touched his tongue.

Theophylact: That He might shew that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue. For the spittle is only the superflous moisture of the body, but in the Lord, all things are divine.

It goes on, And looking up to heaven, He groaned, and saith unto him, Ephphatha, that is, Be opened.

Bede: He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him to be any thing from His Father with groaning, for He, together with the Father, gives all things to them who ask, but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He at the same time also groaned, as taking our cause upon Himself and pitying human nature, seeing the misery into which it had fallen.

Bede: But that which He says, Ephphatha, that is, Be opened, belong properly to the ears, for the ears are to be opened for hearing, but the tongue to be loosed from the bonds of its impediment, that is may be able to speak.

Wherefore it goes on, And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

Where each nature of one and the same Christ is manifestly distinct, looking up indeed into Heaven as man, praying unto God, He groaned, but presently with one word, as being strong in the Divine Majesty, He healed.

It goes on, And He charged them that they should tell no man.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: By which He has taught us not to boast in our powers, but in the cross and humiliation. He also bade them conceal the miracle, lest He should excite the Jews by envy to kill Him before the time.

Pseudo-Jerome: A city, however, placed on a hill cannot be hid, and lowliness always comes before glory.

Wherefore it goes on, but the more He charged them, so much the more a great deal they published it.

Theophylact: By this we are taught, when we confer benefits on any, by no means to seek for applause and praise; but when we have received benefits, to proclaim and praise our benefactors, even though they be unwilling.

Augustine: If however He, as one Who knew the present and the future wills of men, knew that they would proclaim Him the more in proportion as He forbade them, why did He give them this command? If it were not that He wished to prove to men who are idle, how much more joyfully, with how much greater obedience, they whom He commands to proclaim Him should preach, when they who were forbidden could not hold their peace.

Gloss.: From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased.

Wherefore it goes on, And they were beyond measure astonished, saying, He hath done all things well; he maketh the deaf to hear, and the dumb to speak.

Pseudo-Jerome: Mystically, Tyre is interpreted, narrowness, and signifies Judaea, to which the Lord said, For the bed is grown too narrow, [Isa 28:20] and from which He turns Himself to the Gentiles. Sidon means, hunting, for our race is like an untamed beast, and sea, which means a wavering inconstancy. Again, the Saviour comes to save the Gentiles in the midst of the coasts of Decapolis, which may be interpreted, as the commands of the Decalogue.

Further, the human race throughout its many members is reckoned as one man, eaten up by varying pestilence, in the first created man; it is blinded, that is, its eye is evil; it becomes deaf, when it listens to, and dumb when it speaks, evil. And they prayed Him to lay His hand upon him, because many just men, and patriarchs, wished and longed for the time when the Lord should come in the flesh.

Bede: Or he is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.

Pseudo-Jerome: Further, he who obtains healing is always drawn aside from turbulent thoughts, disorderly actions, and incoherent speeches. And the fingers which are put into the ears are the words and the gifts of the Holy Ghost, of whom it is said, This is the finger of God. [Ex 8:19; Luke 11:20]

The spittle is heavenly wisdom, which loosens the sealed lips of the human race, so that it can say, I believe in God, the Father Almighty, and the rest of the Creed. And looking up to heaven, he groaned, that is, He taught us to groan, and to raise up the treasures of our hearts to the heavens; because by the groaning of hearty compunction, the silly joy of the flesh is purged away. But the ears are opened to hymns, and songs, and psalms; and He looses the tongue, that it may pour forth the good word, which neither threats nor stripes can restrain.

From Matins of the 11th Sunday after Pentecost

Online Source: www.breviary.net

Third Nocturn
Absolutio: A vínculis peccatórum nostrórum absólvat nos omnípotens et miséricors Dóminus. R.  Amen.	Absolution:  May the Lord Almighty and merciful break the bonds of our sins and set us free. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 7: Evangélica léctio sit nobis salus et protéctio. R.  Amen.	Benediction 7:  May the Gospel's holy lection be our safeguard and protection. R.  Amen.
Lesson vii
Léctio sancti Evangélii secúndum Marcum	The Lesson is taken from the Holy Gospel according to Mark
Chap. 7, 31-37
In illo témpore : Exiens Jesus de fínibus Tyri venit per Sidónem ad mare Galilææ inter médios fines Decapóleos.  Et réliqua.	At that time : Jesus, departing from the coasts of Tyre and Sidon, came unto the Sea of Galilee, through the midst of the coasts of Decapolis.  And so on, and that which followeth.
Homilía sancti Gregórii Papæ	A Homily by St. Gregory the Pope
Homilia 10 liber 1 in Ezech., ante medium
Quid est quod creátor ómnium Deus, cum surdum et mutum sanáre voluísset, in aures illíus suos dígitos misit, et éxspuens linguam ejus tétigit?  Quid per dígitos Redemptóris, nisi dona Sancti Spíritus designántur?  Unde cum in álio loco ejecísset dæmónium, dixit : Si in dígito Dei ejício dæmónia, profécto pervénit in vos regnum Dei.  Qua de re per Evangelístam álium dixísse descríbitur : Si ego in Spíritu Dei ejício dæmones, ígitur pervénit in vos regnum Dei.  Ex quo utróque loco collígitur, quia dígitus Spíritus vocátur.  Dígitos ergo in aurículas míttere, est per dona Spíritus Sancti mentem surdi ad obediéndum aperíre.	What signifieth it that God, the Maker of all, in this healing of the man, did put his fingers into the ears of the afflicted one, and did spit, and touch his tongue with the spittle?  What is figured by the fingers of the Redeemer, but the gifts of the Holy Ghost?  Hence it is written by the Evangelist St. Luke that once, after he had cast out an evil spirit, he said : If I with the finger of God cast out devils, no doubt the kingdom of God is come upon you : which words are thus given by the Evangelist Matthew thus : If I cast out devils by the Spirit of God, then the kingdom of God is come unto you.  By setting these two passages together we see that the Spirit is called the Finger of God.  For our Lord, then, to put his fingers into the deaf man's ears was by the gift of the Holy Spirit to enlighten his dark mind unto obedience.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
Before the First Sunday of August
R.  Peccávi super númerum arénæ maris, et multiplicáta sunt peccáta mea : et non sum dignus vidére altitúdinem cæli præ multitúdine iniquitátis meæ : quóniam irritávi iram tuam, * Et malum coram te feci.V.  Quóniam iniquitátem meam ego cognósco : et delíctum meum contra me est semper, quia tibi soli peccávi. R.  Et malum coram te feci.	R.  I have sinned above the number of the sands of the sea ; yea, I am not worthy to look up toward heaven because of the  multitude of mine iniquities ; against thee only have I sinned ;  *   And done this evil in thy sight.V.  I acknowledge my faults, and my sin is ever before me ; against thee only have I sinned. R.  And done this evil in thy sight.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 8: Divínum auxílium máneat semper nobíscum. R.  Amen.	Benediction 8: May help divine be with us all, for ever abiding. R.  Amen.
Lesson viii
Quid est vero, quod éxspuens linguam ejus tétigit?  Salíva nobis est ex ore Redemptóris, accépta sapiéntia in elóquio divíno.  Salíva quippe ex cápite défluit in ore.  Ea ergo sapiéntia, quæ ipse est, dum lingua nostra tángitur, mox ad prædicatiónis verba formátur.  Qui suspíciens in cælum, ingémuit : non quod ipse necessárium gémitum habéret, qui dabat quod postulábat ; sed nos ad eum gémere, qui cælo præsidet, dócuit : ut et aures nostræ per donum Spíritus Sancti aperíri, et lingua per salívam oris, id est, per sciéntiam divínæ locutiónis, solvi débeat ad verba prædicatiónis.	What signifieth it also that he spat and touched his tongue?  We receive somewhat out of the Redeemer's mouth upon our tongues when we receive wisdom to speak God's truth.  Spittle is a secretion of the head which floweth into the mouth.  And so it is that Wisdom, which is himself, the great Head of his Church, as soon as it hath touched our tongue, doth straightway take the form of preaching.  And looking up to heaven, he sighed : not that he had any need to sigh unto his Father, for this same gave him whatsoever he asked : but he was fain to teach us to look up and sigh toward him whose throne is in heaven, thus confessing our need that our ears should be opened by the gift of the Holy Spirit, and our tongue loosed by the gift from our Saviour's mouth, (that, is, by knowledge of his divine word,) before we can use it to preach to others.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Duo Séraphim clamábant alter ad álterum : *Sanctus, sanctus, sanctus Dóminus Deus Sábaoth :* Plena est omnis terra glória ejus.V.  Tres sunt qui testimónium dant in cælo : Pater, Verbum, et Spíritus Sanctus : et hi tres unum sunt. R.  Sanctus, sanctus, sanctus Dóminus Deus Sábaoth.V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Plena est omnis terra glória ejus.	R.  The two Seraphim did cry the One to the Other: * Holy, holy, holy is the Lord God of Hosts : *The whole earth is full of his glory.V.  For there are Three that bear record in heaven, the Father, the Son, and the Holy Ghost : and these Three are One. R.  Holy, holy, holy is the Lord God of Hosts.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  The whole earth is full of his glory.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 9: Ad societátem cívium supernórum perdúcat nos Rex Angelórum. R.  Amen.	Benediction 9: May the King of Angels give us fellowship with all the citizens of heaven. R.  Amen.
Lesson ix
Cui mox, Ephphetha, id est, Adaperíre dícitur : et statim apértæ sunt aures ejus, et solútum est vínculum linguæ ejus.  Qua in re notándum est, quia propter clausas aures dictum est, Adaperíre.  Sed cui aures cordis ad obediéndum apértæ fúerint, ex subsequénti procul dúbio étiam linguæ ejus vínculum sólvitur ; ut bona quæ ipse fécerit, étiam faciénda áliis loquátur.  Ubi bene ádditur : Et loquebátur recte.  Ille enim recte lóquitur, qui prius obediéndo fécerit quæ loquéndo ádmonet esse faciénda.	And he said unto him : Ephphatha, that is, Be opened.  And straightway his ears were opened, and the string of his tongue was loosed.  Herein we must remark that the command : Be opened : was addressed to the deaf ears, but that the dumb tongue also was immediately loosed.  Just so, when the ears of a man's heart have been opened to learn the obedience of faith, the string of his tongue also is thereupon loosed, that he may exhort others to do the good things which himself doeth.  It is well added : And he spake plain.  He only doth well preach obedience to others who hath himself first learnt to obey.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
TE DEUM LAUDAMUS	TE DEUM

Hermeneutics of Discontinuity? JP2 vs. Florence on the Revocation of the Mosaic Covenant

Hermeneutics of Discontinuity? JP2 vs. Florence on the Revocation of the Mosaic Covenant

Commemorating the 565th Anniversary of the Closing of the Council of Florence

The previous post on Pope John Paul II's claim that the Church did not have a philosophy drew many interesting comments.  I would like to try another topic within the same broad theme of the apparent discontinuity between traditional Catholic doctrine and post-Vatican II doctrine: the supposed non-revocation of the Mosaic covenant.

In an allocution to the Jewish community of West Germany at Mainz (November 17, 1980), Pope John Paul II spoke of "... the people of God of the Old Covenant, which has never been revoked.'" 

[Information Service No. 57, 1985/I, 16-21, 16. Comp. H. H. Henrix in: Hinweise fuer eine richtige Darstellung von Juden und Judentum in der Predigt und in der Katechese der katholischen Kirchen - 24. Juni 1985 (Arbeitshilfen 44), Bonn o. J. (1986), 12-44.]

Compare this with Session 11 of the Council of Florence (4 February 1442, Bull of Union with the Copts):

It [The Holy Roman Church] firmly believes, professes and teaches that the legal prescriptions of the old Testament or the Mosaic law, which are divided into ceremonies, holy sacrifices and sacraments, because they were instituted to signify something in the future, although they were adequate for the divine cult of that age, once our lord Jesus Christ who was signified by them had come, came to an end and the sacraments of the new Testament had their beginning. Whoever, after the passion, places his hope in the legal prescriptions and submits himself to them as necessary for salvation and as if faith in Christ without them could not save, sins mortally. It does not deny that from Christ's passion until the promulgation of the gospel they could have been retained, provided they were in no way believed to be necessary for salvation. But it asserts that after the promulgation of the gospel they cannot be observed without loss of eternal salvation. Therefore it denounces all who after that time observe circumcision, the sabbath and other legal prescriptions as strangers to the faith of Christ and unable to share in eternal salvation, unless they recoil at some time from these errors. Therefore it strictly orders all who glory in the name of Christian, not to practise circumcision either before or after baptism, since whether or not they place their hope in it, it cannot possibly be observed without loss of eternal salvation...."  (Denzinger 712)

Are these reconcilable?  Comments from all positions are welcome, but especially those who argue using the scholastic method (Major, Minor, and Conclusion, etc.).