We are joined again by Fr. Chad Ripperger, who has taken a break from his busy schedule and writing projects (which is one of the reasons it has been so long since we’ve had him on). Today, we’re talking about the state of Theology today, how modernism has affected it (properly what modernism is), how it has affected the laity, and how many errors are made in Theology. With that, he gets into what Theology properly is, and how it differs from knowledge of Catechism, and specific areas where people make mistakes. The discussion is wide ranging and fascinating form A-Z. Lastly, why it is that theological science and formation proper is necessary, even though many theologians today say heterodox things.
Episode Notes (NB: Work in Progress)
Pascendi Dominici Gregis
Descartes, Discourse on Method
St. Thomas, II IIae Q153 A 5
Condemnation of Universalism from the 2nd Council of Constantinople:
If anyone says or thinks that the punishment of demons and of impious men is only temporary, and will one day have an end, and that a restoration (ἀποκατάστασις) will take place of demons and of impious men, let him be anathema.
Anathema to Origen and to that Adamantius, who set forth these opinions together with his nefarious and execrable and wicked doctrine and to whomsoever there is who thinks thus, or defends these opinions, or in any way hereafter at any time shall presume to protect them.
Cosmology (in a Philosophical sense)
Definition of Vatican I
The Principle of the Integral Good
On the Marks (Notes) of the Church – Bellarmine
St. Thomas on the Three Baptisms
Trent on Vernacular, Session 22 Can. 9
In regard to Quod a Nobis, in the interview I said “St. Pius V made wholesale changes in the breviary” I meant St. Pius X, in his encyclical Divino Afflatu.
Luther: The Formula of the Mass
Trent, Session 21 ch. 2 [I said 23rd by mistake in the recording]:
It furthermore declares, that this power has ever been in the Church, that, in the dispensation of the sacraments, their substance being untouched, it may ordain,–or change, what things soever it may judge most expedient, for the profit of those who receive, or for the veneration of the said sacraments, according to the difference of circumstances, times, and places. And this the Apostle seems not obscurely to have intimated, when he says; Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God. And indeed it is sufficiently manifest that he himself exercised this power,- as in many other things, so in regard of this very sacrament; when, after having ordained certain things touching the use thereof, he says; The rest I will set in order when I come. Wherefore, holy Mother Church, knowing this her authority in the administration of the sacraments, although the use of both species has,–from the beginning of the Christian religion, not been unfrequent, yet, in progress of time, that custom having been already very widely changed,–she, induced by weighty and just reasons,- has approved of this custom of communicating under one species, and decreed that it was to be held as a law; which it is not lawful to reprobate, or to change at plea sure, without the authority of the Church itself.