Papers by Roland Millare
Wrocław Theological Review, 2023
This article aims to present Joseph Razinger’s Christocentric approach to the question of the... more This article aims to present Joseph Razinger’s Christocentric approach to the question of the relation between faith and reason. Modernity introduces the separation between faith and reason, which results in the limitation of reason and the subordination of logos to ethos. This disunity, however, between faith and reason and the primacy of the ethos over logos affects the nature and mission of theology. In contrast to the loss of the integrative harmony between faith and reason, Joseph Ratzinger argues for the distinction and unity between faith and reason built upon the primacy of logos and a Christocentric approach. The author also intends to prove that although Ratzinger describes his theology as “fragmentary” and “incomplete,” he has gifted the Church with a renewed theological symphony that flourishes only in conjunction with the gift of faith working in concert with reason. In Ratzinger’s view only faith can enable reason to overcome the self-imposed limitation developed by modern thinkers such as Immanuel Kant. Finally, the article will demonstrate that the crowning achievement of Joseph Ratzinger/Benedict XVI’s theology is the recognition of the primacy of love as embodied by the saints who are witnesses of the transformative power of knowing and loving Jesus, the Incarnate Logos
Crisis Magazine, 2022
Unfortunately, division characterizes our present culture and, subsequently, the Church. Are you ... more Unfortunately, division characterizes our present culture and, subsequently, the Church. Are you a Vatican II Catholic? A traditionalist Catholic? A Novus Ordo Catholic? Identity politics has influenced and shaped our unhealthy discourses about the sacred liturgy. We now find ourselves locked into a "new" liturgical war when we need the liturgical wisdom of great theologians such as Joseph Ratzinger to guide us back to appreciating the authentic spirit of the liturgical movement, lest we drown ourselves in the present bitter and acrimonious sea that fills up our social media feeds or inboxes. Joseph Ratzinger, in his autobiographical reflection Milestones: Memoirs 1927-1977, argues for the need for a "new liturgical movement." The purpose of this movement will call to life the "real heritage of the Second Vatican Council." In Milestones, Ratzinger calls for a "renewal of liturgical awareness" and a "liturgical reconciliation that again recognizes the unity of the history of the liturgy and that understands Vatican II, not as a breach, but as a stage of development: these things are urgently needed for the life of the Church." Continue Reading at Crisis Magazine
Crisis Magazine, 2022
The venerable tradition of celebrating the liturgy toward the east (ad orientem) is symbolically ... more The venerable tradition of celebrating the liturgy toward the east (ad orientem) is symbolically and theologically more in keeping with the nature of the liturgy as a cosmic and eschatological sacrifice of Christ the high priest. This is a brief response to arguments offered by John Cavidini, Mary Healy, and Fr. Tom Weinandy regarding liturgy versus populum.
Catechetical Review, 2022
In modern culture, relativism reigns supreme. Consequently, the transcendentals of truth, goodnes... more In modern culture, relativism reigns supreme. Consequently, the transcendentals of truth, goodness, and beauty no longer seem to transcend beyond the subjective whims of every autonomous individual self. Truth is a matter of one’s opinion. Goodness is relative to each person. Beauty is a matter of personal preference.
Catechists and Catholic educators have been given a great opportunity to lead the young people entrusted to their care to encounter objective truth, consistent moral laws that lead to the flourishing of goodness, and to appreciate authentic beauty. Although the three transcendentals are inseparable, I would like to focus on the role of beauty in teaching, evangelization, and formation.
Word on Fire Institute Journal - Evangelization and Culture, 2022
Adoremus Bulletin, 2022
Source, Sign, Celebration, and Service: Fundamentals of the Church's Eucharist Mission "Dem Bones... more Source, Sign, Celebration, and Service: Fundamentals of the Church's Eucharist Mission "Dem Bones, Dem Bones…" Not only are "Dem dry bones gonna walk around, " as the old song says, but they're also going to live out the Church's mission which, Roland Millare says, always begins with the Eucharist .
Nova et Vetera, 2020
Guardini's The Spirit of the Liturgy, which has had a tremendous impact upon liturgical theology ... more Guardini's The Spirit of the Liturgy, which has had a tremendous impact upon liturgical theology and beyond despite its modest size. This was the first book published by Guardini and the first volume in the Ecclesia Orans series published by Abbot Ildefons Herwegen of the abbey of Maria Laach, which was an influential center for liturgical study and renewal. 1 The fundamental theme in Romano Guardini's work, which has had the greatest impact upon Joseph Ratzinger's theology of liturgy, is the primacy of logos over ethos (der Primat des Logos über das Ethos). 2 1 ), 31-33. Corkery maintains, "The priority of logos over ethos, of receiving over making, of being over doing lies at the heart and center of Joseph Ratzinger's theological synthesis"
The Wedding Feast of the Lamb Has Begun: The Relationship Between Eschatology and Liturgy in the ... more The Wedding Feast of the Lamb Has Begun: The Relationship Between Eschatology and Liturgy in the Logoscentric Theology of Joseph Ratzinger
Roland Millare, S.T.D.
Director: Matthew Levering, Ph. D
Numerous scholars have engaged Joseph Ratzinger’s theology of the liturgy and his eschatology. The unique contribution of this study is the focus on the inherent relationship between eschatology and the liturgy in light of Ratzinger’s insistence, under the influence of Romano Guardini, upon the primacy of the logos over ethos (“Der Primat des Logos über das Ethos”). Throughout our study, we will establish Ratzinger’s consistency in the underscoring the primacy of logos over ethos and the centrality of Christ in his theology, which enables him to maintain that the liturgy is inherently eschatological. The primacy of the logos is the central hermeneutical key to understanding the unique vision of Ratzinger’s Christocentric liturgical theology and eschatology. In light of Ratzinger’s consistent appreciation for the significance of the primary of the logos, he is able to show the significance of sacrifice in forming the Church and her worship, the Church as a communio and the hope rooted in her contradistinction with the world, rational worship (logiké latreía) and the Church’s mission of charity, and orientation of the Church’s worship (and all space and all time within it) towards the incarnate Logos within Ratzinger’s work.
When logos is subordinated to ethos, the human person becomes subjected to a materialist ontology that leads to an ethos that is concerned above all by utility and progress, which affects one’s approach to understanding the liturgy and eschatology. How a person celebrates the liturgy becomes subject to the individual whim of one person or a group of people. Eschatology can be reduced only to addressing the temporal needs of a society guided by a narrow conception of hope or political theology. If the human person wants to understand his authentic sacramental logos, then he must first turn to Christ the incarnate Logos, who reveals to him that he is created for a loving relationship with God and others. Ratzinger describes his work as having an “incomplete character,” yet this study has demonstrated that there is a unity within Ratzinger’s “fragmentary” writings that is defined by the primacy and centrality of the Logos incarnate.
share a common relational approach to theological anthropology. 1 The Roman Catholic pope-philoso... more share a common relational approach to theological anthropology. 1 The Roman Catholic pope-philosopher and the Eastern Orthodox theologian place an emphasis on the person's call to communion through and in a complete gift of self. Both thinkers reflect the leitmotivs of the theological anthropology envisioned by the Second Vatican Council in Gaudium et spes nos. 22 and 24. Blessed John Paul II did this conscientiously, whereas Zizioulas' writings happen to overlap with these conciliar themes. Gaudium et spes no. 22 espouses the teaching that only Christ fully reveals the meaning of the human person. 2 This is complemented by Gaudium et spes no. 24, that emphasizes the theme of self-gift (exemplified by the Trinity) as the person's central identity and mission. 3 Christology and Trinitarian theology undergird the anthropological vision put forth by the Council. This Christological and Trinitarian vision of the human person is also developed by
was one of the leading figures of the liturgical movement in the United States. 1 When re searche... more was one of the leading figures of the liturgical movement in the United States. 1 When re searchers consider the work of the liturgical movement, their focus is usually limited to the movement's efforts related to the celebration of the liturgy. Oftentimes, what is overlooked is that one of the ma jor concerns of the liturgical movement is the relationship between the liturgy and social action. This relationship is also generally over looked by contemporary theology, which tends to focus either on liturgy or social action (more commonly known today as social jus tice). As a result of this separation, the social end of the liturgy is ne glected and at the same time, the liturgical roots of authentic social action are ignored. At the extreme end of the spectrum, the study of the liturgy alone is reduced to mere aestheticism or rubricism, while the exclusive focus on social justice can become influenced solely by ideology instead of authentic charity. The Church advocates an inclu sive and comprehensive understanding. Michel's thought offers a balanced view that represents the litur gical movement's concern for the unity between liturgy and social action. 2 This harmony is expressed by Michel's famous syllogism:
Book Reviews by Roland Millare
Adoremus Bulletin Insight, 2023
Book Review: To Die is Gain: A Theological (re-)Introduction to the Sacrament of Anointing of the... more Book Review: To Die is Gain: A Theological (re-)Introduction to the Sacrament of Anointing of the Sick for Clergy, Laity, Caregivers, and Everyone Else by Roger Nutt. Steubenville, OH: Emmaus Academic, 2022. 216 pp. $29.95 Hardcove
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Papers by Roland Millare
Catechists and Catholic educators have been given a great opportunity to lead the young people entrusted to their care to encounter objective truth, consistent moral laws that lead to the flourishing of goodness, and to appreciate authentic beauty. Although the three transcendentals are inseparable, I would like to focus on the role of beauty in teaching, evangelization, and formation.
Roland Millare, S.T.D.
Director: Matthew Levering, Ph. D
Numerous scholars have engaged Joseph Ratzinger’s theology of the liturgy and his eschatology. The unique contribution of this study is the focus on the inherent relationship between eschatology and the liturgy in light of Ratzinger’s insistence, under the influence of Romano Guardini, upon the primacy of the logos over ethos (“Der Primat des Logos über das Ethos”). Throughout our study, we will establish Ratzinger’s consistency in the underscoring the primacy of logos over ethos and the centrality of Christ in his theology, which enables him to maintain that the liturgy is inherently eschatological. The primacy of the logos is the central hermeneutical key to understanding the unique vision of Ratzinger’s Christocentric liturgical theology and eschatology. In light of Ratzinger’s consistent appreciation for the significance of the primary of the logos, he is able to show the significance of sacrifice in forming the Church and her worship, the Church as a communio and the hope rooted in her contradistinction with the world, rational worship (logiké latreía) and the Church’s mission of charity, and orientation of the Church’s worship (and all space and all time within it) towards the incarnate Logos within Ratzinger’s work.
When logos is subordinated to ethos, the human person becomes subjected to a materialist ontology that leads to an ethos that is concerned above all by utility and progress, which affects one’s approach to understanding the liturgy and eschatology. How a person celebrates the liturgy becomes subject to the individual whim of one person or a group of people. Eschatology can be reduced only to addressing the temporal needs of a society guided by a narrow conception of hope or political theology. If the human person wants to understand his authentic sacramental logos, then he must first turn to Christ the incarnate Logos, who reveals to him that he is created for a loving relationship with God and others. Ratzinger describes his work as having an “incomplete character,” yet this study has demonstrated that there is a unity within Ratzinger’s “fragmentary” writings that is defined by the primacy and centrality of the Logos incarnate.
Book Reviews by Roland Millare
Catechists and Catholic educators have been given a great opportunity to lead the young people entrusted to their care to encounter objective truth, consistent moral laws that lead to the flourishing of goodness, and to appreciate authentic beauty. Although the three transcendentals are inseparable, I would like to focus on the role of beauty in teaching, evangelization, and formation.
Roland Millare, S.T.D.
Director: Matthew Levering, Ph. D
Numerous scholars have engaged Joseph Ratzinger’s theology of the liturgy and his eschatology. The unique contribution of this study is the focus on the inherent relationship between eschatology and the liturgy in light of Ratzinger’s insistence, under the influence of Romano Guardini, upon the primacy of the logos over ethos (“Der Primat des Logos über das Ethos”). Throughout our study, we will establish Ratzinger’s consistency in the underscoring the primacy of logos over ethos and the centrality of Christ in his theology, which enables him to maintain that the liturgy is inherently eschatological. The primacy of the logos is the central hermeneutical key to understanding the unique vision of Ratzinger’s Christocentric liturgical theology and eschatology. In light of Ratzinger’s consistent appreciation for the significance of the primary of the logos, he is able to show the significance of sacrifice in forming the Church and her worship, the Church as a communio and the hope rooted in her contradistinction with the world, rational worship (logiké latreía) and the Church’s mission of charity, and orientation of the Church’s worship (and all space and all time within it) towards the incarnate Logos within Ratzinger’s work.
When logos is subordinated to ethos, the human person becomes subjected to a materialist ontology that leads to an ethos that is concerned above all by utility and progress, which affects one’s approach to understanding the liturgy and eschatology. How a person celebrates the liturgy becomes subject to the individual whim of one person or a group of people. Eschatology can be reduced only to addressing the temporal needs of a society guided by a narrow conception of hope or political theology. If the human person wants to understand his authentic sacramental logos, then he must first turn to Christ the incarnate Logos, who reveals to him that he is created for a loving relationship with God and others. Ratzinger describes his work as having an “incomplete character,” yet this study has demonstrated that there is a unity within Ratzinger’s “fragmentary” writings that is defined by the primacy and centrality of the Logos incarnate.
of creation and the surrender of all things to God” is the “purpose of the
world” and the “essence of sacrifice and worship.”7 This thesis offers a
fruitful foundation to contemplate the rapprochement between Ratzinger’s
theology of liturgy and the liturgical theology of the aforementioned Eastern Orthodox theologians. First, we will highlight the similar approaches in defining a sacramental logos between Ratzinger and Zizioulas. Second, we will outline the arguments for beauty as an essential characteristic of the liturgy shared by Ratzinger and Evdokimov. Finally, we will demonstrate an affinity between Ratzinger and Schmemann in articulating the relationship between the liturgy and the world.
When logos is subordinated to ethos, the human person becomes subjected to a materialist ontology that leads to an ethos that is concerned above all by utility and progress, which affects one’s approach to understanding the liturgy and eschatology. How a person celebrates the liturgy becomes subject to the individual whim of one person or a group of people. Eschatology can be reduced only to addressing the temporal needs of a society guided by a narrow conception of hope or political theology. If the human person wants to understand his authentic sacramental logos, then he must first turn to Christ the incarnate Logos, who reveals to him that he is created for a loving relationship with God and others.