This is fantastic
Quite a revealing statement on Roman primacy by St Thomas Becket
Below, I’ve typed out a few excerpts from the relatio of Bishop Gasser at the Vatican Council (1870). I am running through the thought experiment of whether Pope Francis’s magisterial teachings pass the canon of the relatio, particularly the portions which I’ve reproduced. At the forefront we have (1) Amoris Laetitia and (2) the Death Penalty revision (CCC 2267). I know there have been many who have made it clear that the Pope was not speaking with the supreme authority of St. Peter, and thus not ex-cathedra infallible. However, something which Gasser pointed out is often missing in today’s thinking. Notice how Gasser says that the “dogmatic judgments” of the Roman Pontiff are infallible, and then follows it with saying that there have been “thousands and thousands” of these “dogmatic judgments”. That would certainly be contrasted with many Catholic theologians today who insist on there only being 2 instances of Papal Infallibility, one on the Immaculate Conception in Ineffabilis Deus (1854), and the other on her assumption into heaven in Munificentissimus Deus (1950). Notice that Gasser gave his relatio in 1870, so that means that those theologians who say that there have only been two instances of Papal infallibility would have to conclude that Gasser’s saying that there have been “thousands and thousands” infallible dogmatic judgments should have really just said one-time. This is truly interesting, since this relatio was central to the discussions on the meaning of papal infallibility at the Council. The relatio was made to the general congregation of Bishops. In fact, Dom Cuthbert Butler, whose two-volume work on the Council is the most complete history written in English, said that Bishop Gasser was “the most prominent theologian of the Council”. This relatio has been a source of authoritative reference in theological treatments and manuals down unto the present day. In particular, the 2nd Vatican Council’s document Lumen Gentium, which includes a treatment on the hierarchical organization and authority of the Church, cites Gasser’s rlation four times in the chapter on the Magiterium. This chapter only had 24 lines of text and the references to the relatio make up half of all of them. Needless to say, this relatio is the best guide to properly interpret the treatment on the infallibility of the Pope in Pastor Aeternus. And yet, we hardly get the idea that there had only been 1 single exercise of Papal infallibility. Quite to the contrary, the relatio asserts there had been thousands. The consequence of this is that the more and more narrow modern theologians have become in explaining the conditions of Papal infallibility, the more and more they steer away from the historical understanding as it was had by the Bishops at Vatican I. You hear this when people say that the Pope is only infallible when he speaks in such highly decorative manners with all the right words and actions and warnings, etc,etc. While this is appreciable, I think it is absurd to think that the infallibility of the Pope, ordained to be the help and sustainer of unity in the Church catholic, had only been exercised once in nearly 1800 years after the birth of the Church. In fact, it is absurd. Continue reading
“From the beginning of recorded history the state has used capital punishment rather freely, often excessively. If the death penalty is out of all proportion to the crime, the state does wrong in using it. We are speaking of it here only as applies to very serious crimes, and as murder and treason, which all who approve of capital punishment acknowledge as its proper sphere. The state exists to maintain justice, and one of its chief purposes is the prevention and punishment of crime. In receiving its authority through the natural law, the state also receives from Him the right to use the necessary means for attaining to its end. The death penalty us used as such a means. It fulfills the retributive function of punishment by re-establishing as far as possible the balance of outraged justice and is thought to be the only effectual punishment against the most serious crimes, especially those committed by criminals already under life sentence. By its very nature capital punishment cannot be corrective. But correction, desirable though it be in a punishment, is not absolutely necessary; in the most serious crimes the claims of retribution and deterrence are so imperative that the corrective aspect must be sacrificed, if necessary. If capital punishment often fails as a deterrent, the fault may lie rather in the way it is administered than in the nature of the punishment itself. The law’s long delays can empty the lesson of all its meaning. To be an effective deterrent, punishment should be swift, summary, and sure. Certainly, enough time must be allowed to gather evidence and to give the accused a fair trial, but in their effort to protect the criminal our judges, lawyers, and juries can lose the proper sense of civic responsibility.
Catholic apologist Jimmy Akin has put out another article which seeks to undermine the doctrine of Penal Substitution. In this article, he opens up with what he believes is a summary of the doctrine – “..that the Father ‘poured out his wrath’ on Christ as He hung on the cross”. As my previous article responding to Akin made clear, there is a good way to hold to Penal Substitution, and I don’t think it has been interacted with in in Akin’s critiques. In this latest one, Akin focuses on the writings of St. Paul, particularly 2 Cor 5:21, Gal 3:13, and Romans 8:3-4. I recommend any to read it fully, and then compare what Akin has to say about these passages versus St. John Chrysostom and St. Thomas Aquinas. Chrysostom was born in Antioch (349 AD) to Greek parents, and grew to be a great orator (aka the Golden-Tongue) and expositor of Sacred Scripture. In fact, there are good grounds to believe that St. Thomas Aquinas said he would rather have St. Chrysostom’s commentary on St. Matthew than have the riches that would come from selling the city of Paris to the King of France. So here, the theologians of theologians, the Angelic Doctor himself, gives praise to the expository genius of this great 4th-century Saint from Antioch. And then following this, I will give Aquinas’ commentary on the Epistle to the Galatian churches. Continue reading
After reading a defense for Bishop Robert Barron’s misleading of Ben Shapiro, I had to give a response to what is becoming the standard apologetic for making a near full eclipse on the Gospel of our Lord. Someone asked if we could imagine this all from the other side, and how bad the “nones” (those with no religion watching) would have reacted to the idea that their souls are in danger if they don’t believe in Christ, or how badly Mr. Shapiro would have reacted if he were told that he is obligated to respond to the Gospel or else be condemned. This was my response to that. Continue reading
Bishop Robert Barron and Rabbi David Wolpe were both invited to come and speak on the Rubin Report on religion, enlightenment, and areas of agreement/disagreement. I did listen to it, and my personal take away was that it was very plain, without entertainment, and I was unhappy that there was not more discussion on their disagreement. In any case, someone brought to my attention a particular segment where Bishop Barron speaks about the unintended conformity to God that exists in even atheists, such as Christopher Hitchens, in his own ethical convictions for justice. The background of this section is Rubin’s topic of discussion on whether someone can erect a fresh and new world-view, which doesn’t have anything to do with Christianity, Judaism, or traditional religion, but which accounts for the existence of ethics. Rabbi Wolpe, in sum, conceded that this might be somewhat feasible, but there would be no root or soil to this enterprise, and so he wonders how long it would last without the foundation underneath which supports it. When it came time for the Bishop to answer, this is how it went: Continue reading