"Theology of the Body" explained - a Traditional Catholic view

"Theology of the Body" explained - a Traditional Catholic view - Rorate Caeli

JMJ

In prep for yet another attack on Catholic Dogma, Doctrine and Morals, I'd like to point out an excellent article posted on Rorate earlier this year: "Theology of the Body" explained - a Traditional Catholic view - Rorate Caeli.

To date my only real reaction the 'Theology of the Body' has been that what little I read doesn't 'feel right'. The more specific term for this sensation is Cognitive Dissonance or Cultural Dissonance.

In short, what I read of the basic tenets of 'Theology of the Body' seemed to contradict I believed about the Catholic Church's teaching on the purpose of marriage. The explanations that I received from 'modern' Catholics, didn't do anything to allay my concerns.

This article goes to the heart of why it didn't feel right.

I heartily recommend the entire article and would like to highlight the following counter-cultural Magisterial Teachings such as:

Now the Church teaches that marriage has three finalities: 1) the procreation and education of children; 2) the mutual assistance of the spouses; 3) the remedy of concupiscence (see the Roman Catechism expounded in chapter 10 above). The Church teaches further that the first finality is also the primary finality (see chapter 5 for the relevant declarations of the Magisterium, and for the arguments from Scripture, patristics, and speculative theology).

In opposition to this teaching, certain modern authors hold the view that the good of the spouses (cf. the second finality) is on the same level as, or on a higher level than, the good of the children (cf. the first finality). We refer the reader to chapter 5 of the present book.

This modern view has been condemned by the Magisterium. A Declaration of the Holy See of March 1944 (AAS XXVI p.103) poses the question: ‘Can one admit the doctrine of certain modern writers who deny that the procreation and education of the child are the primary end of marriage, or teach that the secondary ends are not essentially subordinate to the primary end, but rather are of equal value and are independent of it? They replied: No, this doctrine cannot be admitted’. In his Allocution to the Midwives (1951) Pope Pius XII refers to such doctrines as ‘a serious inversion of the order of the values and of the purposes which the Creator has established Himself.’

Despite these declarations, we have seen (in the same chapter 5) how this modern view was re-proposed on the floor of the Second Vatican Council, how it found its way (albeit in covert form) into the texts of Humanae Vitae, and from thence into the New Code of Canon Law, the New Catechism, and Familiaris Consortio, inter alia.

One aspect of the crisis of the Church is the shift in focus from God to Man. 'Theology of the Body' naturally flows from this change in focus.

Marriage is supposed to be oriented towards participation in pro-creation and the raising of souls for God. In 'Theology of the Body' the orientation turns towards each other and, in my opinion, much of the woes suffered by Catholic Marriage stem from this selfish principle.

When the orientation is aligned with God's plan, as proposed by the Teaching Authority of the Church, the principle changes to self-sacrifice.

P^3

Auctorem Fidei

Can the SSPX be right about the Novus Ordo? Revision: Feb 11, 2013 On another web forum, I was engaged in a rather heated discussion about the documents of Vatican II.

Morning and Evening and other sundry Prayers

+ JMJ Along the theme of P^3 (Prayer, Penance, Patience), and for my own reference ... here is a collection of Morning and Evening prayers from the Ideal Daily Missal along with some additional prayers. In this crisis of the Church, I do not think it is possible to do too much prayer, penance and have patience. P^3

Catholic Culture - The Edgar Schein Model Analysis of the Pre and Post Conciliar Culture

+ JMJ So ... I was thinking ... I've used Edgar Schein's (RIP) organizational cultural model (link ) in my research ... why not apply it in a comparison between the Catholic Organizational Culture - PRE and POST Second Vatican Culture? Of course, this will be from my own perspective, I'm certain that others will think differently. 😁 Also, apologies for a rather long article. Graphic: https://mutomorro.com/edgar-scheins-culture-model/ Below is a quick mapping of the cultural factors that I could think of. Since the Church is vast and composed of millions of Souls, it is necessarily a limited cultural map. Yet, I think it will still be useful to assess what has changed since the Second Vatican Council. Additional Reading: 5 enduring management ideas from MIT Sloan’s Edgar Schein | MIT Sloan Artifacts Artifacts are tangible and observable aspects of the culture being examined. All organizations have them. Walmart has their Walmart chant, Charismatics have their spe

Is it sinful to attend the Novus Ordo (New Mass) - Is it Sinful to Not Attend the Novus Ordo on Sunday?

+ JMJ A non-SSPX Catholic is upset over the SSPX statements on not attending the Novus Ordo Missae. Ladies and gentlemen, what the SSPX, or at least its website editor, is advocating is a mortal sin against the Third Commandment. Unless the priest deviates from the language of the Sacramentary, the consecration, and thus the rest of Mass is to be considered valid. No one may elect not to attend Mass simply because abuses are occurring therein. Might I suggest that such absenteeism is its own abuse? The Third Commandment binds under mortal sin. Father So-And-So from the SSPX has no authority whatsoever to excuse attendance at Mass, be that Mass ever so unpalatable. Source:Restore DC Catholicism Well, this is interesting. First why does the SSPX issue this statement? Because it is sinful to put your faith in danger by attending a protestant service. It is likewise dangerous to put your faith in danger by attending a protestantized mass (ie the Novus Ordo Missae

Holy Ghost vs Holy Spirit

+ JMJ Something that always and I do mean always causes me to cringe interiourly is when non-Trad Catholics use the words "Holy Spirit" instead of "Holy Ghost". First, this is a natural response because of long usage of "Holy Ghost" as soon as I hear the word "Holy" in a prayer, my brain automatically is prepped to hear "Ghost" afterwards. This creates a short period of interiour dissonance (discomfort). Now the question I would like to ponder today is whether or not there is a difference and whether or not there is a right way vs wrong way.

Tradicat

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