The Hermeneutic of Continuity

Here's the elephant. (That's the Pantheon in the background.) And here is the inscription: It reads: SAPIENTIS AEGYPTI INSCULPTAS OBELISCO FIGURAS AB ELEPHANTO BELLUARUM FORTISSIMA GESTARI QUISQUIS HIC VIDES DOCUMENTUM INTELLIGE ROBUSTAE MENTIS ESSE SOLIDAM SAPIENTIAM SUSTINERE Which is to say "Whoever sees here that the symbols of the Egyptian sage, inscribed on the obelisk, are carried by the elephant, the strongest of the beasts: understand that it is a proof of a robust mind to sustain solid wisdom." I first read this inscription on a tour of the twelve obelisks of Rome, led by the incomparable Fr Reginald ("Reggie") Foster. He was the best teacher of anything that I ever knew and I always try to call in at the beginning of his class. 25 years on, he teaches at the same time, in the same room, with the same dry sense of humour and the same passionate love of Latin. The obelisk is outside the Church of Santa Maria sopra Minerva where St Catherine of Sien...

A handyman who does work for me prefers for me to pay him in cash. Am I committing a sin if I agree to do so? It is fascinating to see how virtually the whole country has become engaged in the intricacies of moral debate on this issue, including the complex question of material or formal co-operation in evil. The broad consensus is correct according to Catholic moral teaching: there is absolutely nothing wrong in itself with paying somebody using cash, which is, after all, legal tender. However if we pay cash because of an explicit offer to reduce the cost of the work, and because this reduction is due to the evasion of income tax or VAT, then we are formally co-operating in evil, and committing a sin (probably a venial sin given the amount of tax normally involved.) If we simply have a suspicion that cash is requested in order to avoid tax, then we ought (within reason) to ask whether this is the case or not. The costs that small businesses incur with bank charges, credit card me...

When I was a student in Rome, I remember going with a priest for Mass in one of the ancient Churches. The priest said that he was going to use Eucharistic Prayer II because it was the most ancient of all the prayers and was specifically Roman, composed by Hippolytus. This was the standard view at that time (early 1980s) but has since been called into question. A number of people have recently mentioned the matter to me and so here are a few notes for you. In the 19th century, a number of ancient texts were discovered that were similar to the "Apostolic Constitutions", (of which the first modern edition was published in 1563). Among these texts was a document which came to be referred to as the “Egyptian Church Order”. In addition, the Canons of Hippolytus and the Testamentum Domini were discovered. The scholarly consensus in the early 20th century on the dependence of these documents was that the “Egyptian Church Order” was in fact the "Apostolic Tradition" of Hipp...

The Church Music Association of America and Jeffrey Tucker of the New Liturgical Movement have made available the 1962 Missal online in pdf format (72Mb). The file is hosted at Musica Sacra , the website of the CMAA, thanks to a generous gift from Fr Robert Skeris While you are at it, take a look at the articles clarifying the rules for music at Low Mass and music at High Mass .

How can you go from imperfect to perfect contrition? Gabriella D from Australia asked me this on Twitter today and I want to give an answer because I think that many people misunderstand what we mean when we talk about “perfect contrition.” Perfect contrition is sorrow and detestation of sin arising out of the love of God. One way of exciting this contrition in our hearts is by considering the passion of Jesus Christ and making acts of love for Him. We can also think of the infinite love which God has for us, and express sorrow in our heart in the presence of this great love which we have offended. Imperfect contrition is sorrow and detestation for sin arising from a consideration of the ugliness of sin or out of the fear of hell. Disgust at the ugliness of sin is more common today than fear of hell. That is because we do not preach enough, or with sufficient conviction about the four last things. If a person commits an act of impurity, for example, perhaps by deliberately ...