A New Politics for Philosophy: Perspectives on Plato, Nietzsche, and Strauss presents meticulous readings of key philosophical works of towering figures from both the classical and modern intellectual traditions: Protagoras, Aeschylus, Xenophon, Plato, Nietzsche, and Leo Strauss. Inspired by the scholarship of Laurence Lampert, this international group of scholars explores questions of the nature or identity of the philosopher. The chapters touch on topics ranging from Plato’s Charmides, Aeschylus’ Prometheia Trilogy, Xenophon’s Hiero or Tyrannicus, Nietzsche’s Thus Spoke Zarathustra and Ecce Homo, Nietzsche’s Plato, whether Nietzsche thought of himself as a modern-day Socrates, philosophy’s relationship to science, the function of the noontide image in the center of Part IV of Nietzsche’s Zarathustra, a re-evaluation of the young Nietzsche’s break from the spell of Schopenhauer, the dramatic date of the conversation presented in Plato’s Republic, Leo Strauss’s account of the modern break with classical political philosophy, and Nietzschean environmentalism. The book also includes an interview with Laurence Lampert.
Examines the promise of obedience in the rite of ordination, particularly the 1991 addition of a second promise for religious, deacons and priests to the bishop. The work connects the theological issues of the promise of obedience with their historical development in ordination rituals and religious vows.
Essay from the year 2016 in the subject History of Europe - Middle Ages, Early Modern Age, grade: 1,3, , language: English, abstract: In this essay, I will give an account on how the Roman pope became the religious leader of the Western Empire, by historical forces and intelligent use of institutions, language and imagery. Through historical forces, especially invasions into the Western Empire, as well as clever use of language, law and imagery the Roman pope had largely gained religious leadership of Western Roman Empire by the sixth century. It is uncertain which pope first acclaimed the title pontifex maximus and it is difficult to say by what time exactly the papacy had supreme religious authority. But the events between the fourth and sixth century are largely responsible for the status of the Roman pope, which ever since has enabled him to justifiably be called pontifex maximus. When the Republic became the Roman Empire, it marked a change for the office of the Pontifex maximus. From 12 BC onwards, when Emperor Augustus took over the position, it was an imperial office. Now the state had religious authority and preeminent capacity to introduce religious reform. For at least the next 300 years Roman emperors would use their designation as Pontifex maximus to justify their position as the head of Roman religion. The role of the Pontifex Maximus was now to act as an intermediary between the Empire and the gods, including a variety of functions: He was responsible for the fabric of religious cults, organized rituals and temples, and had the power to issue edicts. Since the Roman Republic, though, the main function of the office had always been to guard the ius divinum (sacred law) so that the peace of the gods (pax deorum) would keep the Empire prosperous and undefeated. The papacy therefore could only claim the title pontifex maximus once it would have authority over the sacred law, which was a long way to go.
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During the first half of the twentieth century, supporters of the eugenics movement offered an image of a racially transformed America by curtailing the reproduction of “unfit” members of society. Through institutionalization, compulsory sterilization, the restriction of immigration and marriages, and other methods, eugenicists promised to improve the population—a policy agenda that was embraced by many leading intellectuals and public figures. But Catholic activists and thinkers across the United States opposed many of these measures, asserting that “every man, even a lunatic, is an image of God, not a mere animal." In An Image of God, Sharon Leon examines the efforts of American Catholics to thwart eugenic policies, illuminating the ways in which Catholic thought transformed the public conversation about individual rights, the role of the state, and the intersections of race, community, and family. Through an examination of the broader questions raised in this debate, Leon casts new light on major issues that remain central in American political life today: the institution of marriage, the role of government, and the separation of church and state. This is essential reading in the history of religion, science, politics, and human rights.
This is not a Roman Catholic Missal. This Missal is intended for use within the Independent Sacramental Tradition, and the rites presented are those employed by the Autocephalous Catholic Church of Antioch: the parent body of which is the Catholic Apostolic Church of Antioch. Both of these churches are, by definition and in fact, Catholic: which is to say that they continue, validly, legitimately and verifiably, in historical and unbroken succession from the Apostles of Christ. They are thus living members and constituent parts of the One, Holy, Catholic and Apostolic Church. Likewise, by definition and in fact, because they are Independent, like other churches of the Independent Sacramental Tradition they are not in communion with the See of Rome. They are Catholic, but they are not Roman Catholic.The contents of this Missal owe little to the rites of the Liberal Catholic Church, but instead draw largely upon the learning, traditions and texts of the mediaeval Church; while the influence of the Anglican Church will be apparent, not, indeed, in the sacramental thinking exemplified herein, but in the 'known-from-of-old' quality of a number of the prayers. Archaic language has been avoided herein, with the exception of several well-known hymns and one version of the Lord's Prayer. The Missal has, therefore, a contemporary spirit, but without detriment to the beauty and mystery of the ageless truths it expresses.This Missal accords with the established principles and age-old definitions of the Catholic Faith, and with its apostolic traditions. The three creeds of the Universal Church – Nicene, Apostles' and Athanasian – are implicit herein and foundational hereto. A contemporary Affirmation of Faith, which is in harmony with these creeds, and which acknowledges the potential inherent in the interaction of the human with the divine, also has place here. Three forms for the Order of Mass are given, together with texts for the variable parts of the rite. The Offices of Prime, Vespers and Compline are included, together with the rites for Baptism, Anointing and Funerals. Collects, and references for the readings for the Liturgical Year are given, with extended sections for the rites of Holy Week.Prepared specifically for the Autocephalous Catholic Church of Antioch, the theological understanding and definition of the sacraments, as presented herein, is consistent with that of the Council of Trent; but this Missal also has a potential for wider use within the Independent Catholic Tradition, among those whose doctrine and practice is in accordance herewith, and who so desire to employ it.
Flannery O'Connor was a writer of extraordinary power and virtuosity. Her strong supple prose blends humor, pathos, satire, and grotesquerie which leads the reader to the evil at the center of the self's labyrinth. There, she confronts that evil with originality and power, pulling the reader into consideration of the terrifying dependencies of love in the recesses of the heart. This study focuses on Flannery O'Connor's sense of the coincidence of the eternal and cosmic with worldly time and place—"the eternal crossroads"— and how that sense controls and infuses her fiction. From an examination of various influences upon Miss O'Connor's work—Pierre Teilhard de Chardin, Mauriac, Nathaniel West, and Hawthorne—the authors consider her novels and stories, as well as several stories never collected. Their textual analysis shows that her structures, images, motifs, and symbols became vehicles for anagogical meaning as she progressed from early promise to artistic fulfillment. Considering Miss O'Connor's own comments on her writing, the authors illuminate some frequently misunderstood features of her work, such as her "grotesques" and her stress on death and violence. In so doing they make an important contribution to our understanding of how Flannery O'Connor arrived at "the eternal crossroads.
Where did the Mass come from What is an annulment Where is heaven Is there salvation outside the Catholic Church?In today's world, Catholics must be ready at any moment to face unexpected questionsabout the teaching of the Church. Faith Facts II is a valuable resource for anyone who needs answers on topics that are crucial to belief and evangelization. ?Emmaus Road delivers another great resource on the Catholic faith.It's a gold mine that helps save you time and effort; it should be on every Catholic's bookshelf.? Z?E ROMANOWSKY CRISIS Magazine
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