Dr. Harry McNeill’s June 1940 assessment in Interracial Review

Philip Gleason, who has written on the history of Catholichigher education, argued that neoscholasticism formed the “centralelement” in a 1930s Catholic revival.

the Catholics are much more straightforward about these things they to everything so you know chimpanzees for instance according to Catholic dogma chimpanzees don't have souls when they die they 00:06:36 don't go to chimpanzee heaven or chimpanzee hell they just disappear now where are Neals in this scheme and if you think about this kid whose mother is a sapiens but whose father is a 00:06:49 neandertal so only his mother has a soul but his father doesn't have a soul and what does it mean about the kid does the kid have half a soul and if you say okay okay okay okay neander had Souls then 00:07:02 you go back a couple of million years and you have the same problem with the last common ancestor of humans and chimpanzees again you have a family a mother one child is the ancestor of 00:07:16 chimpanzees the other child is the an is our ancestor so one child has a soul and the other child doesn't have a soul

By AD 500, the Christian Church had drawn most of the talented men of theage into its service, in either missionary, organizational, doctrinal, or purelycontemplative activity.—Edward Grant, Physical Science in the Middle Ages

This also made me think of church bulletin ads, which all look the exact same way, except maybe it’s just a Catholic thing2?

“In my Irish American Massachusetts family, you were born a Democrat and baptized a Catholic,” Mr. Shields wrote in 2009. “If your luck held out, you were also brought up to be a Boston Red Sox fan.”

In addition to the practical advantages of thiswriterly inertia, in a work for Catholic consumption (such as the editions of theeighteenth century produced for the seminary in Padua) a traditional definitionfor “terra” was necessary to avoid potential censorship; it was in any case also anaccurate description of what “terra” meant to the ancient authors whose worksthe Calepino was designed to help elucidate.

I had never heard of a Josephite marriage, a union inspired by the relationship between Joseph and the Virgin Mary, the mother of Jesus.

As Barbara Alice Mann suggests to us (in personalcommunication), bourgeois women may have especiallyappreciated the Jesuit Relations because it allowed them toread about discussions of women’s sexual freedom in a formthat was entirely acceptable to the Church

“Evangelical militancy is often depicted as a response to fear,” she told me. “But it’s important to recognize that in many cases evangelical leaders actively stoked fear in the hearts of their followers in order to consolidate their own power and advance their own interests.”

Cardinal, 9 others on trial at Vatican in money scandals

Cardinal Angelo Becciu

Google’s headquarters, in Mountain View, California—the Googleplex—is the Internet’s high church, and the religion practiced inside its walls is Taylorism.

In a world where comfort is king, arduous physical activity provides a rare opportunity to practice suffering.

That restructuring of societies in Western Europe in turn also benefited the church, notes Henrich. "In some sense, the church is killing off clans, and they're often getting the lands in wealth," he says. "So this is enriching the church. Meanwhile, Europeans are broken down into monogamous, nuclear families and they can't re-create the complex kinship structures that we [still] see elsewhere in the world."

the likely reason why fasting later became associated with the run-up to Easter is that people started holding baptisms at Easter. The three-week long preparation for becoming a Christian through baptism included fasting, and as baptism became more strongly associated with Easter in the fourth century AD, it is possible that fasting in the lead-up became more generalised to include people who were already Christians

Peter I of Alexandria in the fourth century who connected Christian penitential (still not Lenten) fasting to Jesus’s 40-day fast in the wilderness:

earliest reference to a sustained fast of more than two or three days is in the Didascalia, a Syrian Christian document probably from the the third century AD. Therefore you shall fast in the days of the Pascha from the tenth, which is the second day of the week; and you shall sustain yourselves with bread and salt and water only, at the ninth hour, until the fifth day of the week. But on the Friday and on the Sabbath fast wholly, and taste nothing … For thus did we also fast, when our Lord suffered, for a testimony of the three days … This text connects a six-day fast with Easter and with Jesus’s suffering, but surprisingly still not with Jesus’s 40-day temptation

it was only after Christians began to fast specifically prior to Easter, about 300 years after Jesus’s death, that anyone looked to the Bible to find a source for the practice

As for patristic writers, they constantly called attention to the fact that a presbyter and bishop held one and the same office in the primitive church, and that they were different descriptions for it. The quotes from the early church father Jerome are the most numerous in this respect. Particularly interesting is Jerome's exegesis of Titus... Jerome (347-420): A presbyter, therefore, is the same as a bishop, and before dissensions were introduced into religion by the instigation of the devil, and it was said among the peoples, ‘I am of Paul, I am of Apollos, and I of Cephas,’ Churches were governed by a common council of presbyters; afterwards, when everyone thought that those whom he had baptised were his own, and not Christ’s, it was decreed in the whole world that one chosen out of the presbyters should be placed over the rest, and to whom all care of the Church should belong, that the seeds of schisms might be plucked up. Whosoever thinks that there is no proof from Scripture, but that this is my opinion, that a presbyter and bishop are the same, and that one is a title of age, the other of office, let him read the words of the apostle to the Philippians, saying, ‘Paul and Timotheus, servants of Christ to all the saints in Christ Jesus which are at Philippi with the bishops and deacons.’ John Harrison, Whose Are the Fathers? (London: Longmans, Green and Co., 1867), p.488. See also Karl Von Hase, Handbook to the Controversy with Rome, trans. A. W. Streane, Vol. 1, 2nd ed. rev. (London: The Religious Tract Society, 1909), p. 164. Cited also by Calvin, Institutes of the Christian Religion, Vol. 2, ed. John T. McNeill and trans. Ford Lewis Battles (Philadelphia: The Westminster Press, reprinted 1977), IV.4.2, pp. 1069-1070. Latin text: Idem est ergo presbyter qui et episcopus, et antequam diaboli instinctu, studia in religione fierent, et diceretur in populis: Ego sum Pauli, ego Apollo, ego autem Cephae, communi presbyterorum consilio, Ecclesiae gubernabantur. Postquam vero unusquisque eos quos baptizaverat suos putabat esse, non Christi, in toto orbe decretum est, ut unus de presbyteris electus superponeretur caeteris, ad quem omnis Ecclesiae cura pertineret, et schismatum semina tollerentur. Putet aliquis non Scripturarum, sed nostram esse sententiam, episcopum et presbyterum unum esse, et aliud aetatis, aliud esse nomen officii: relegat Apostoli ad Philippenses verba dicentis: Paulus et Timothaeus servi Jesu Christi, omnibus sanctis in Christo Jesu, qui sunt Philippis, cum episcopis et diaconis, gratia vobis et pax, et reliqua. Commentariorum In Epistolam Ad Titum, PL 26:562-563. Jerome (347-420): Therefore, as we have shown, among the ancients presbyters were the same as bishops; but by degrees, that the plants of dissension might be rooted up, all responsibility was transferred to one person. Therefore, as the presbyters know that it is by the custom of the Church that they are to be subject to him who is placed over them so let the bishops know that they are above presbyters rather by custom than by Divine appointment, and ought to rule the Church in common, following the example of Moses, who, when he alone had power to preside over the people Israel, chose seventy, with the assistance of whom he might judge the people. We see therefore what kind of presbyter or bishop should be ordained. John Harrison, Whose Are the Fathers? (London: Longmans, Green and Co., 1867), p.488. See also Karl Von Hase, Handbook to the Controversy with Rome, trans. A. W. Streane, Vol. 1, 2nd ed. rev. (London: The Religious Tract Society, 1909), p. 164. Latin text: Haec propterea, ut ostenderemus apud veteres eosdem fuisse presbyteros quos et episcopos: paulatim vero ut dissensionum plantaria evellerentur, ad unum omnem sollicitudinem esse delatam. Sicut ergo presbyteri sciunt se ex Ecclesiae consuetudine ei qui sibi praepositus fuerit, esse subjectos: ita episcopi noverint se magis consuetudine, quam dispositionis Dominicae veritate, presbyteris esse majores, et in commune debere Ecclesiam regere, imitantes Moysen, qui cum haberet in potestate solum praeesse populo Israel, septuaginta elegit, cum quibus populum judicaret. Videamus igitur qualis presbyter, sive episcopus ordinandus sit. Commentariorum In Epistolam Ad Titum, PL 26:563.Click to expand... Theodoret of Cyrrhus (393-466), an eastern father this time, in his commentaries on 1 Timothy and Titus, makes essentially the same point as that of Jerome. For example, while commenting on 1 Timothy 3:1 he says, "By overseer here he (Paul) means elder, as we demonstrated in commenting on the letter to the Philippians. Here, too, it is very easy to grasp this: after the laws for overseers he puts in writing those for deacons, making no mention of the elders. But, as I remarked, at that time they were in the habit of calling the same people overseers and elders, whereas to those now called overseers they gave the name apostles." And then later in his commentary on Titus 1:7, Theodoret wrote, "From this it is clear that they called the elders overseers: after saying, that you might appoint elders in every city, he went on, An overseer, you see, must be above reproach. Now it was the custom for there to be in each city a number, not of bishops, but of elders." See Robert Charles Hill, Theodoret of Cyrus: Commentary on the Letters of St. Paul, Vol. 2 (Brookline: Holy Cross Orthodox Press, 2001), pp. 216-217, 253.

Parishes that distribute Holy Communion only under the species of bread

Lucerne

“We hear a lot about the role of women, but what are we going to tell her? ‘Yes, you’re very good, but …’ We need concrete solutions, and so I’m thinking of the female diaconate.”

why goodness and beauty should exist at all

That the Reddit audience hadn’t an inkling of what these proofs and demonstrations might be is, at least in part, a failure of the Churches in their ministry of education.

true and the good

atholic

Roman Catholic heritage, All Saints Day and All Souls Day (November 2)

Treaty of Tordesillas in 1494