"In his forceful attempts to impart, protect, elucidate, and formulate a vitalized Christianity though his many soul-oriented writings, Augustine was seeking to prevent Christianity from mutating into a semblance of religion that 'held onto the form of the faith but denied its true power. [II Timothy 3:5]' Always one who favored the 'life and light of the mind'..., he feared that Christianity might one day be transformed into a mindless, purely symbolic and simple religion that would be content with engaging in childlike otherworldly reflections and fantasies."
Masquerading as an angel of a light show...
"He feared that the faith would become a spirituality of the moods, not of the mind and heart; unexercised, it would degenerate into a belief system that reflected a soft, relaxed confidence in Christ.... In his great concern, he may have foreseen a day when congregations would gather to worship not with the mind strengthened and sustained by the heart, but by the heart alone...."
(link)
"People could easily be swayed and swept away by the heavenly beauty of the temporal light falling through stained glass windows, or, like Odysseus with the Sirens, become captivated by soothing melodies rising from a choir."
Clowns of a feather...
-- S. T. Georgiu, The Last Transfiguration: The Quest for Spiritual Illumination in the Life and Times of Saint Augustine (Grand Rapids, MI: Phanes Press, 1994), p. 82
3 comments:
Laughter is the best response to a Peronist scold
I'm currently debating someone regarding the liceity of the Novos Ordo.
He makes two essential claims:
(1) I am aware of the opinion that universal ecclesiastical law cannot conflict with Divine or Natural Law. I think there are serious problems with this opinion as it implicitly contradicts Vatican I and because there are direct contradictions between certain universal ecclesiastical laws that have obtained at different times. However, this is irrelevant to our argument because Roman Rite liturgical law is not universal ecclesiastical law. By claiming Roman Rite liturgical law is universal law, you are implicitly denigrating the other Rites of the Church and identifying the Universal Church with the Roman Patriarchate. This is unacceptable. It fits, however, with the conception of the Church as a late seventeenth century absolutist monarchy.
(2)Popes are subject to all the same laws as everyone else just not coercively (that is there is no one other than God Who can enforce them upon the pope). The pope is subject to the command of 1 Thessalonians 5:21 “prove all things; hold fast that which is good” and to the solemn definition of Nicaea II “If anyone rejects any written or unwritten tradition of the church, let him be anathema.” The replacement of an ancient rite of the Church with another new rite is null and void for conflict with these articles of Divine Law. This is the dogma expressed by the Tridentine canon.
Would you be able to provide any insight?
you can see the whole discussion here, beginning with comment #8
exlaodicea. wordpress. com/2013/07/29/is-the-novus-ordo-licit/
Dear Anon
http://liturgicalnotes.blogspot.com/2017/01/novus-ordo-hosts-being-administered-at.html
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