The New Beginning

Wednesday, June 27, 2007

Leaving for the airport in less than an hour

I'll try to update while I'm back in CA.

Tuesday, June 26, 2007

The American Scene is back

Mr. Daniel Larison is now a member of the revamped American Scene. I discovered the group blog only after it had been shut down, so I don't know much about its quality, but the new version should be promising. Where does Mr. Larison find time to do his own blog and contribute to two others?

Scorcese and De Niro together again for Frankie Machine

Details at IGN; I'm waiting to see De Niro and Pacino in Righteous Kill.

Chuck Butler, Housing Continues to Slow

06/26/2007 - Housing Continues to Slow
"The Fed policy makers continue to be more sanguine on the outlook for housing and the economy. Fed Chairman Ben S. Bernanke said earlier this month that restrictions on the availability of mortgage credit will slow housing demand."

Roger Morris, The Gates Inheritance, pt 3

The world that Bob made

The new US secretary of defense travels the American world, to Kabul and Baghdad in particular, where he frets about Tehran - only to find himself confronting the consequences of the misdeeds of his younger self. In the first two parts of this three-part series, Roger Morris covered the world and spy agency that "made Bob". Now, he turns to the world that Bob made. It's a tale of terror bombs and secret plots, of internecine warfare within the CIA and in the Hindu Kush.

Part 1: The tortured world of US intelligence

Part 2: Great games and famous victories

Luddism in the New Millennium: An Interview with Kirkpatrick Sale

Luddism in the New Millennium: An Interview with Kirkpatrick Sale
by David Kupfer

Robert T. Miller on the ITC document on Limbo

via Rorate Caeli:

Limbo and the Gospel Out of Season
By Robert T. Miller
Thursday, June 21, 2007, 6:28 AM

Hrm

At the ISN conference dinner, someone tried to put a positive spin on the Cardinal's actions with regards to the seminary. However, I just read the letter Fr. Farren, O.P. wrote in response to the proposal to sell property to BC, and his concerns seem to be very legitimate. So what is happening in the archdiocese of Boston?

Tom Philpoot, AG policy as if people mattered

via EB

Ag policy as if people mattered
Tom Philpott, Gristmill
The terms of debate around the 2007 farm bill's controversial commodity title have gotten rather narrow.

On the one hand, you've got the House subcommittee on ag commodities, which essentially cut and pasted commodity language from the subsidy-heavy 2002 farm bill into the 2007 version now being drafted.

On the other hand, you've got a chorus of critics, ranging from Oxfam to the Cato Institute to the Environmental Working Group, demanding an end to ag subsidies. This group would like to see an unfettered market work its magic on agriculture.

Straddling in between we find the Bush administration, which chastised the House subcommittee for failing to reform subsidies. Last winter, USDA chief Mike Johanns floated his proposal, which wouldn't abolish subsidies but rather tweak the program a bit to give it a "more market-oriented approach." Language in the proposal hinted strongly that subsidies would eventually be phased out.

Forced to choose, the Oxfams, Catos, and EWGs of the world throw their lot with the Bush Administration. If they can't get the subsidy-free bill they want, they'll take the Bushies' slow-motion reforms.

In last week's Victual Reality, I weighed in on the debate by rebuking the Oxfam/Cato/EWG aproach. I argued that "abandoning farmers to the clutches of a highly consolidated food-processing market ... won't solve our enormous social, public-health, and environmental troubles related to food."

I acknowledged that the subsidy system was a mess, but was vague about what I would put in its place. Several people asked me what kind of farm bill I'd like to see. Given the alternatives on the table, answering that question is a purely theoretical exercise. But here goes.
(24 June 2007)

Peter Pogany, Global efforts to substitute for oil: Learning by doing ourselves in

Global efforts to substitute for oil: Learning by doing ourselves in
by Peter Pogany

Contemporary discourse concerning the potentially enormous problem of dealing with peak oil overlooks the “own demand” of substitution. It takes a lot of oil to substitute for oil. A closer look reveals that the structural gyration of historical proportions associated with the process is up to its chin in the stuff.

Bill Kauffman, Bye, Bye, Miss American Empire

I got my monthly update from Orion, but I see that the Western Confucian has already linked to this article:

Bye, Bye, Miss American Empire
Or, the sweet smell of secession
by Bill Kauffman

Includes a discussion of the goings-on in Vermont.

Yankees threatened to leave the Union in 1803 when Jefferson doubled the American realm with his constitutionally dubious Louisiana Purchase, and the cries of separation once again rang through the Northeast in 1814, when New Englanders, appalled by the War of 1812, met at the Hartford Convention to discuss going their own way. The Massachusetts Federalist Timothy Pickering heard “no magic in the sound of Union. If the great objects of union are utterly abandoned . . . let the union be severed. Such a severance presents no Terrors for me.” The subject of an amicable divorce was raised in the 1840s during the debates over the annexation of Texas and the Mexican War. In each instance New England had a strong moral case for secession—and a practical one, too: the country had gotten too damn big to govern from a swamp on the Potomac. Daniel Webster, the God-like Daniel (on his good days), argued in 1846 that “there must be some limit to the extent of our territory, if we are to make our institutions permanent. The Government is very likely to be endangered . . . by a further enlargement of its already vast territorial surface.”

Lost Lambs video of the ICRSS ordinations

links over at NLM

Sarge, I took a quick look at the vid--I knew Fr. Talarico back when he was a student at St. Greg's. iirc, he had expressed an interest in the ICRSS back then, it's good to see that he persevered. Deo Gratias!

You can find coverage of the ordinations over at NLM.
Saint Louis Catholic: Images from the ICRSP Ordinations
Kansas City Catholic: Archbishop Burke of Saint Louis, MO, Ordains Two ICRSS Priests, June 15, 2007
A few more ICRSS ordination pictures
Final ICRSS ordination post

Here are some other links:
Please Pray for These Men
Photos of the Ordinations of the Institute of Christ the King Sovereign Priest, 2007
Archbishop Burke of Saint Louis, MO, Ordains Two ICRSS Priests, June 15, 2007
Institute Ordinations
2 New Priests for the Institute of Christ the King Sovereign Priest
more links

Misc:
Bishop Peter J. Elliott

Lind, Legitimacy, Toujours Legitimacy

Legitimacy, Toujours Legitimacy
By William S. Lind

PS: A reader, Markus Gruber, wrote to ask, "Could you recommend a book(s) on Light Infantry Warfare as per your latest FMFM1-A?" Far and away the best work on present-day light infantry is Steven Canby's Classic Light Infantry and New Technology, which was published in 1982 as a monograph done under DOD contract (and subsequently ignored by DOD). It should be posted sometime this summer on the U.S. Marine Corps' Expeditionary Warfare School website, which will also carry some of the work on 4GW done by the students in the school's Advanced Warfighting Seminar.

EWS website?

Philip Bess, Why Architecture Matters, Part III: Urban Formal Order and Natural Law

pretty good stuff, though controversial:

It is the thesis of what follows that, given this understanding and characterization of both natural law and the Rural-to-Urban Transect, the proposition

Human beings should make mixed-use walkable settlements

is generally valid for all human beings in all times and places---and therefore constitutes a natural law precept. If this is true, such a precept would be binding in conscience for---and acted upon with prudential judgment by---all persons who act in accordance with right (practical) reason; and most especially for and by persons who understand themselves to be a part of the Aristotelian-Thomist intellectual tradition.

Monday, June 25, 2007

A bad choice for advertising a movie

Bruce Willis was on Letterman tonight, and they of course showed a clip from Live Free or Die Hard. Now I don't understand why they chose this clip--I'm not sure if Mr. Willis was expecting it either, it seemed as if he was thinking of a different one, a scene where he and Maggie Q (playing the villain) are fighting it out. Now in the clip they showed he and Maggie Q are trapped in a van, which had crashed into an elevator shaft--they show John McClane escaping the van before it falls, while the villan is stuck in the van. The baddie meets his demise in the first three Die Hard movies, so this shouldn't be a surprise (even though when Mr. Willis had expressed a desire to make a Die Hard 5, he said he hoped Maggie Q would be back--maybe he was being sarcastic). Still... it is close to the end of the movie, so what is the studio thinking?

14 days to go?

Papal Vacation Set for July 9-27

We'll see if the rumor that the motu proprio would be released before the Holy Father goes on vacation turns out to be true or not.

the latest rumor, via Father Z.

Benedict XVI Notes 3 Issues That Need Study

Benedict XVI Notes 3 Issues That Need Study
Addresses Representatives of Higher Education

VATICAN CITY, JUNE 25, 2007 (Zenit.org).- Benedict XVI says the crisis of modernity arises from an attempt to separate the human person from his "full truth," which includes his "transcendent vocation."

The Pope said this Saturday when he received in audience in Paul VI Hall the participants in the European Meeting of University Professors.

Their four-day meeting, which ended Sunday, was dedicated to the theme "A New Humanism for Europe. The Role of the Universities."

The Holy Father invited the participants to consider three concrete themes of reflection, which he called "foundational issues."

He first encouraged "a comprehensive study of the crisis of modernity."

He said this crisis "has less to do with modernity's insistence on the centrality of man and his concerns, than with the problems raised by a 'humanism' that claims to build a ' regnum hominis' detached from its necessary ontological foundation."

The Pontiff continued: "A false dichotomy between theism and authentic humanism, taken to the extreme of positing an irreconcilable conflict between divine law and human freedom, has led to a situation in which humanity, for all its economic and technical advances, feels deeply threatened.

"As my predecessor, Pope John Paul II, stated, we need to ask 'whether in the context of all this progress, man, as man, is becoming truly better, that is to say, more mature spiritually, more aware of the dignity of his humanity, more responsible and more open to others.'"

Benedict XVI encouraged consideration of the entirety of the human person: "The anthropocentrism which characterizes modernity can never be detached from an acknowledgment of the full truth about man, which includes his transcendent vocation."

Rationality

The Pope also called for a "broadening of our understanding of rationality."

He said that responding to the challenges of contemporary culture means taking a critical approach toward "narrow and ultimately irrational attempts to limit the scope of reason."

The Holy Father affirmed: "The concept of reason needs instead to be 'broadened' in order to be able to explore and embrace those aspects of reality which go beyond the purely empirical. This will allow for a more fruitful, complementary approach to the relationship between faith and reason."

Christian humanism

Benedict XVI further encouraged investigation on the "contribution which Christianity can make to the humanism of the future."

He said: "The question of man, and thus of modernity, challenges the Church to devise effective ways of proclaiming to contemporary culture the 'realism' of her faith in the saving work of Christ. Christianity must not be relegated to the world of myth and emotion, but respected for its claim to shed light on the truth about man, to be able to transform men and women spiritually, and thus to enable them to carry out their vocation in history."

The Pope referred to a speech he made in his recent apostolic journey to Brazil. "I voiced my conviction that 'unless we do know God in and with Christ, all of reality becomes an indecipherable enigma.'"

He added: "Knowledge can never be limited to the purely intellectual realm; it also includes a renewed ability to look at things in a way free of prejudices and preconceptions, and to allow ourselves to be 'amazed' by reality, whose truth can be discovered by uniting understanding with love.

"Only the God who has a human face, revealed in Jesus Christ, can prevent us from truncating reality at the very moment when it demands ever new and more complex levels of understanding. The Church is conscious of her responsibility to offer this contribution to contemporary culture."

I forgot to make the point earlier that if Pope John Paul II, in his encyclicals, turned his attention to the question of man, and then focused his attention on the answer, Christ (something which Pope Benedict XVI appears to be continuing), can we not say that this is just a return to Christian fundamentals?

Yes, modern ideologies and philosophies are poisonous, but we are not dealing solely with intellectual error, and addressing the problems if they were just intellectual errors would be wrong-headed. We are dealing primarily with a moral and spiritual illness, with sin. There's nothing new under the sin, and the solution is the same one given to us two millenia ago.

Are universities the same sort of intellectual powerhouses that they were a century or two ago? Do they have the same sort of cultural impact? Are we past the age of the friar giving a response to the secular academics, and in an age where we must rely upon the quiet witness of the monk?

(I say friar, but I do not mean to exclude younger religious orders that have an apostolate in education.)

Pope's Address to European Professors"A New Humanism for Europe. The Role of the Universities" [2007-06-24]

The New Atlantis, Spring 2007 issue

The Spring 2007 issue of The New Atlantis is now available online.

THE RIGHT TO LIFE AND HUMAN DIGNITY (pdf)
by Leon R. Kass
America’s political and moral vocabularies are so dominated by “rights talk” that we lack the language to discuss the deeper human goods at stake in debates over biotechnology—most notably the notoriously vague idea of human dignity. But perhaps by better understanding the origins of the modern doctrine of rights, we can learn just how dignity and rights are tied together. Leon R. Kass finds guidance in the pages of Thomas Hobbes’s Leviathan.

What’s Ailing Health Care? (pdf)
James C. Capretta

POLITICAL PSEUDOSCIENCE (pdf)
by Matthew B. Crawford
Social scientists would be well served by more often grounding their abstract theories in practical observations of real life. Matthew B. Crawford explains why political science is not physics.

Mr. Crawford reviews The Flight from Reality in the Human Sciences by Ian Shapiro.

"Shapiro might be said to have renewed Kant’s project of defending practical life, including politics, from the presumptuousness of theoretical reason (an aspect of Kant’s thought forgotten by today’s Kantians in political theory)."

Perhaps this could be better explained. Is practical reason separate from speculative reason? Or only in a certain respect?

His most damning arguments are directed against those disciplines that, following economics, have “modeled themselves on physics—or at any rate on a stylized version of what is often said to go on in physics.” Here we find “a perverse sense of rigor, where the dread of being thought insufficiently scientific spawns a fear of not flying among young scholars.” The perversity of this sense of rigor lies in the fact that it is measured not by genuine sensitivity to human experience, but rather by how far one goes in developing a “model” that allows for the display of mathematical prowess.

Such methods generally require fateful simplification. For example, if one assumes that human beings are interested solely in maximizing their own selfish utility, then one can import the quantitative methods of microeconomics into disciplines that concern themselves with realms traditionally regarded as non-economic, such as political science, sociology, and law. This approach goes by the name of “rational choice theory.” Of course, many have criticized the unrealistic picture of human beings, indeed of rationality, on which this approach depends. Shapiro’s contribution is to argue that, even taken on its own terms, the rational choice approach fails miserably in political science; it has “degenerated into elaborate exercises geared toward saving ... theory from discordant encounters with reality.” What it “explains” too often involves merely “stylized facts that turn out on close inspection not to bear much relationship to any political reality.” It specifies theories “so vaguely that they turn out to be compatible with all empirical outcomes”; its failures include “scouring the political landscape for confirming illustrations of the preferred theory while ignoring the rest of the data”; even the alleged confirmations often as not depend on “tendentious descriptions of the political world.”

Yale > Political Science > Ian Shapiro
Pathologies of Rational Choice Theory by Donald Green and Ian Shapiro

On rational choice theory:
Rational choice theory - Wikipedia, the free encyclopedia
Rational Choice Theory
Rational Choice Theory
Who's who and what's what in the history of rational choice theory
Rational Choice Theory
Rational Choice Theory and the Humanities
Who’s Afraid of “Rational Choice Theory”? (pdf)
HANS ALBERT ON RATIONAL CHOICE THEORY
Rational Choice Theory (RCT)

Rational choice theory (criminology) - Wikipedia, the free ...
Rational Choice and Deterrence Theory

Roger Morris, Great games and famous victories

THE GATES INHERITANCE, Part 2
Great games and famous victories
The Central Intelligence Agency's White Russian version of the Soviet Union becomes globalized into a kind of "Orientalism" that blinkers the agency's policymakers and operatives to the major developments of the Arab world (and Iran). In this second part of Roger Morris ' three-part profile of Secretary of Defense Robert Gates and American intelligence, Gates' world of inside-the-Beltway bureaucracy is shown as experiencing some of the bitterest covert struggles of all. (Jun 25, '07)

Part 1: The tortured world of US intelligence

The Apostles

Pope Benedict XVI's lectures on the apostles given at the Wednesday general audiences have been collected and printed by Our Sunday Visitor.

Amazon.com: The Apostles: Books: Pope Benedict XVI

Lee Rogers interviews Ron Paul

Pt 1

Pt 2

Pt 3

Pt 4

The Age of Strict Construction

New from CUA Press.

The Age of Strict Construction: A History of the Growth of Federal Power, 1789-1861 by Peter Zavodnyik (October, cloth $59.95, 978-0-8132-1504-4)

The book focuses on the dispute over the spending power of Congress, the Supreme Court's expansion fo the Contract Clause, and the centralizing effects of the Jacksonian spoils system. The book also surveys the conflict over constitutional interpretation--originalism v. textualism--that has divided Americans from the time of the dispute over the first Bank of the United States until the present day.

The standard interpretation of American history holds that the federal government remained a weak and passive creature until the New Deal. The Age of Strict Construction argues that this interpretation is not valid--if measured against the original understanding of the powers of Congress and the Supreme Court, federal authority grew rapidly during the antebellum period. The most stunning aspect of centralization occured with the rise of a party system heavily dependent on federal largesse for patronage.

The book also details how the federal government quickly came to play an unexpectedly prominent role in the lives of citizens, as its policies in areas such as land sales and tariffs had a huge effect on the fortunes of individual Americans. It also explains how the Founders' classical ideas of a rural electorate immune to pecuniary considerations quickly succumbed to the changes brought on by the arrival of a market economy and the growth of cities.

The relationship between centralization and the sectional crisis of the 1850s is also explored. The book turns the long-running argument over the cause of secession--slave v. the growth of federal power--on its head by revealing how the two combined to cause southern states to leave the Union.

I would definitely like to compare this with The Politically Incorrect Guide™ to the Constitution and with what other Constitution scholars and historians have to say about the matter.

Clyde Wilson, Signs of Empire

Signs of Empire
by Clyde N. Wilson

compare with the links given here

What is to be considered infallible?

Unfortunately, the archives for Pontifications appear to have been lost for good (though one can still find this or that page archived at Google and other places). (The new website for Pontifications.) If I find some of the links that were given at the old site touching upon this topic, I will add them here. I won't be attempting a post in response to the question given above, not yet.

It is unfortunate that such an Internet resource has been lost--the posts by the contributors to the old Pontifications, along with most of the comments given there, were an invaluable aid for those seeking to understand [Catholic] Christianity better. It is quite humbling and sobering, recognizing that the results of the efforts one has put into a website can disappear so easily. Considering the few original posts that I have written, I don't think I would miss the website so much if it were to disappear, though I admit that I am attached to some of them because of the points I was trying to make. Xanga Premium offers one the option of downloading one's files so one can archive them on one's personal computer. I don't know if any of the higher-end blog providers do this as well. So the lesson is this: if one thinks there is anything worth saving for future use, it's best to make a hard copy and an e-copy somewhere. Not many of my posts here could be directly turned into articles, but the subjects of reflection do pertain to one part of philosophy or another.

Doctrinal development and how to understand pronuncements in the light of Tradition--these are debated topics in the Catholic blogosphere and do warrant some attention; both are related to the teaching authority of the Magisterium (and infallibility). How can what is constant be nonetheless open to "change"? (Not contradiction, but a better exposition and formulation.) Even for some claiming to be orthodox, the "hermeneutic of rupture" replaces the "hermeneutic of continuity" when they focus excessively on the writings of one particular pontiff while disregarding or downgrading what has come before. If that is what distinguishes "neoCaths" from "traditional Catholics" then I'm more sympathetic to the "traditional Catholics."

Often Catholics project the liberalism (and other modern ideologies) they have imbibed through their culture and societies back onto Catholicism and interpret the Tradition accordingly. Critiques have been written about this, one example would be Romano Amerio's Iota Unum. One could make the argument that Pope John Paul II was trying to appropriate the language of modernity and to replace the intellectual underpinnings of that language with that of the Catholic intellectual tradition. Whether he was successful or instead added to the confusion of some is a question that will have to be revisited when sufficient time has passed. ( Jaroslaw Kupczak O.P. argues that he was a Thomist more than anything else in Destined for Liberty:
The Human Person in the Philosophy of Karol Wojtyla/John Paul II. Russell Hittinger attempts to show that the project to confront the modern nation-state and delineate a Catholic social doctrine [at least that part clarifying the relationship between Church and state] was already complete by the time John Paul II became pope; his contribution, according to Hittinger, was to recognize that this was no longer the pressing issue of the day, but rather the question of "What is man?" The problems of the 20th century were the result of the Western world forgetting what human nature is. To this I would respond with 2 points: (1) Catholic social doctrine is not yet complete if we understand it as requiring an elaboration by political theology, and the notion of the common good an instrumental good needs to be explicitly complemented with the notion of the common good as a substantive good. While it is addressed to particulars, what is needed is a practical science that will show how its recommendations and prescriptions are tied to "fundamental goods." Granted there are texts discussing general principles and goods in The Compendium of Social Doctrine of the Church, as a whole the book does treat them in a systematic manner as a text covering political theory would. Still, much of what seems to be generalities is actually tied up with addressing the concerns and conrete situations of contemporary societies. Political theology, or political philosophy, should aim to show what the ideal arrangement should be, what is possible in most cases, and what we should be striving to implement. To take as an example: distributivism or solidarism would be a part of politics (as modern "economics" belongs properly to politics), and while distributivism may not be possible in the United States, having a grasp of its aims and their rationale behind would enable us better understand what we should be working for in the here and now. (Especially when it comes to legislating with an eye towards relocalization.) (2) Though I cannot show that this is true of John Paul II, I think it has been recognized for a while (even if it is not totally reflected by statements of the pope, members of the Curia, and bishops) that the struggle between Church and state has been lost by the Church, in as much as there are no longer any Christian confessional states or Christian princes, and the absolutism of such confessional states, itself a deviation from the proper understanding of the relation of Church and state and the limits of temporal authority, needs no longer to be address, having been replaced by the absolutism of secular nation-states, with the rulers of which little appeal can be made to Christian principles. What is needed is a new Evangelization, a (re-)conversion of peoples, so that true Christian states can be developed. As for whether this can be done with modern "democracies"--though the ideology supporting such politeia may not in themselves be hostile to Christianity, they are afflicted by the problem of size, just as their confessional predecessors had been. Consequently, they are not real democracies, except in an extended sense, and those who have real power may indeed be hostile to Christianity and exploit the political system accordingly. While it may be the case that some popes have praised contemporary forms of democracy, I think such statements need to be taken in a qualified manner.)

As for the debate between the New Theologians and the neo-scholastics/neo-Thomists, which some would claim that the New Theologians have won... the best among the neo-Thomists and neo-scholastics would not deny that one should return to the Church Fathers, or use their writings as a beginning of reflection and inquiry. What they want to uphold is the method of St. Thomas, his views on the nature of theology as both a science and form of wisdom, and the relationship between faith and reason, philosophy [especially metaphysics] and theology. While the New Theologians and their successors may have made important contributions to explicating and clarifying certain points of the Faith, it is also apparent that many of them do suffer from a lack of a good training in philosophy, especially natural philosophy. This is a weakness that handicaps many Thomists as well. And everyone would do well to take an intensive course in Aristotelian logic, which would be helpful in the Orthodox-Catholic dialogue. So often equivocal usages of words are unacknowledged by those attempting a refutation.

If one has the gifts and the calling to present the Faith to others and to make it more intelligible, then after asking for help from the Holy Spirit, he should do so. But if one is still a learner, rather than taking upon the burden of teaching others (even if it is in the informal manner of writing a blog entry), his time would be better spent becoming better acquainted with philosophy and theology. For one to acquire wisdom, there must first be silence.

Let us also remember what Christ says: "I tell you, on the day of judgment men will render account for every careless word they utter; for by your words you will be justified, and by your words you will be condemned." (Matthew 12:33) Time used for blogging might be better spent on repentance.

EWTN:
DOCTRINAL COMMENTARY ON THE CONCLUDING FORMULA OF THE PROFESSIO FIDEI
Congregation for the Doctrine of the Faith

Doctrinal Commentary on Ad Tuendam Fidem-Joseph Cardinal Ratzinger ...

(Adoremus [library]; Catholic Culture)

MAGISTERIAL DOCUMENTS AND PUBLIC DISSENT
Archbishop Tarcisio Bertone, S.D.B.
Archbishop emeritus of Vercelli
Secretary of the Congregation for the Doctrine of the Faith

something on the Magsterium (printed in Si Si, No No, a publication of the SSPX, which doens't mean that it is automatically wrong on all points) (alt)

While the SSPX are known for their attachment to the "old" missal, this is not their only concern--they are fighting against the hermeutic of rupture with respect to the Second Vatican Council, although some of their writings and polemics leave much to be desired.

Hrm, CE on theological censures; Ite ad Thomam on notae theologicae. A DISCUSSION OF INFALLIBILITY.

Interview with Fr. Jonathan Robinson

author of The Mass and Modernity

at IgnatiusInsight (via Insight Scoop)

I haven't read the book yet, but it appears that he offers a critique similar to Fr. Aidan Nichols in Looking at the Liturgy. I don't know if I would blame the Enlightenment to the same extent; I prefer the account given by Fr. Bouyer in Liturgical Piety.