Sentences with phrase «fr holloway»

In this space twenty years ago Fr Holloway wrote concerning a paper given by the then Cardinal Ratzinger on «The Ecclesiology of Vatican II»:

Fr Holloway says, «Through grace, both soul and body may thrill in one common ecstasy to the communication of the love of God».

Fr Holloway would add, «Through the fullness of Peter there descends within the people of God the fullness of the magisterium of Our Lord... The college of bishops is integrated as through its head.»

PROVISIONALITY OF SCIENCE Dear Father Editor In the July / August edition of Faith magazine dealing largely with science and the lack of it in the Church's approach I was struck by Fr Holloway's paragraph on page six captioned «An Unscientific Church» referring to the intolerance of young and virile minds of such a Church.

In Catholicism again we find Fr Holloway writing that:

Having said this, we were very concerned about some of the statements from Fr Holloway's writings.

As the years go on, and the Church continues to flounder in the West and to be split over fundamental questions of morality, Fr Holloway can be seen as a prophetic voice, whose message is becoming more and more urgent if we are not to lose the battle with atheism completely.

For Fr Holloway, Jesus Christ is the Heir of the Ages, predestined from all eternity in the plan of God to come into «his own things, his own inheritance» (p. 240 echoing Jn 1, 11).

Fr Roger Nesbitt, another of the young priests Fr Holloway influenced and who was to become his chief collaborator and the co-founder of the Faith Movement, has edited this text for publication.

The article states,» [Fr Holloway] argues that love is spiritual and is «made» «through the spiritual soul» «not through the body as [the] principle of eliciting.»»

Fr Holloway himself boldly wrote that «the basic principles which underlie this work... give to the Church the new key she needs to unlock a deeper treasure vault of the deposit of the Faith, and to bring forth from its depths new things and old for the salvation of men».

Fr Holloway, for all his erudition and defence of the faith is not to be equated with the Magisterium.

The youth movement was founded in 1972, an essential inspiration from Fr Holloway with support from Canon George Telford, who was director of education in the Southwark diocese.

Fr Holloway also placed «The Church» before «The Redemption» in the first version and after in Catholicism.

And I had the thought to talk to Fr Holloway.

Surely Fr Holloway is mistaken to equate Godwith asexual angels and the human soul with such.

Fr Holloway ends his chapter on the Trinity in similar vein: «Perhaps what we want to say can best be summed up, if it is necessary to be extremely brief -LRB-!)

Fr Holloway, the founder of the Faith movement, used to talk about grace as «the sunshine of the soul».

His stable is also one of liberalism, broadly speaking, and in that respect he too is a reflection of the «agnostic society» which Fr Holloway describes so strikingly in his first chapter of Catholicism: A New Synthesis.

However, this is only partially true, for without Fr Holloway's single minded and dedicated life of service to the Church neither the movement nor the vision upon which it is based would have come into existence.

After having become involved in the movement I discovered that the insights at the heart of the vision were written down by Fr Holloway's mother, Agnes, in the 1930's.

It was Fr Holloway who convinced me, not just by his words but by his personal witness.

I would perhaps say the same of Fr Holloway, whose inspiration is behind this New Synthesis.

In the September - October 1975 issue of Faith Magazine, Fr Holloway wrote: «To my mind, it is a blessing that our Bishops have not yet allowed ICEL complete and total dominion, although for how long can NLC hold out?»

They were part of what Fr Holloway termed «the evocation of the Word» and had some salvific value but only in terms of their prefiguring andparticipation in the plenary Economy instituted by Christ in Person.

In Fr Holloway's words from 1950 earlier in this issue, 60 years ago he prophesied:

As Fr Holloway, the co-founder of Faith movement, would often remark, «Truth without love is cold and heartless, but love without truth is blind and diffuse.»

In the paragraph above Polanyi seems to regard human consciousness as simply the product of the evolutionary process whereas its terminus ad quem for Fr Holloway is the primates.

Over twenty years ago Fr Holloway was raising his voice against claims that we were moving to a brighter future where there would be fewer priests and religious but the laity would assume what was rightly their own.

In the first draft of Catholicism, now published thanks to Fr Nesbitt as Matter and Mind, we find a fuller discussion than Catholicism offers of Fr Holloway's view of this philosophical movement and its challenge to Christian belief.

Pace Professor Polanyi, human personhood for Fr Holloway is, in accordance with the Law of Control and Direction, the creation of God not humanity.

And this is exactly what Fr Holloway does also by coining the phrase familiar to readers of this magazine: The Unity - Law of Control and Direction.

Like Polanyi, Fr Holloway sees that «the paradox of all these totalitarian philosophies is that they emanate from the minds of individuals, and their intrinsic certainty does not therefore transcend the individual and limited minds from which they proceed.»

Chiara Lubich had founded the Focolare decades before — its name, but not much more than that, might have been known vaguely by Fr Holloway and others.

And here is Fr Holloway, «Our knowing is yearning towards more... the end of the search is actually for the Wisdom who is God.»

But before expressing this belief, Fr Holloway makes a general remark about the nature of scientific knowledge which may serve as an introduction to Polanyi's refutation of Scientific Positivism and his proposal that science is Personal Knowledge: «It is most significant that here, as so very often in the discoveries of science, it was not the inductive data which was the real beginning of the breakthrough in knowledge, but a deductive vision glimpsed through scanty data which thrilled and excited the mind... from then on the hunt is up for the clues and the final proof.»

[1] Perhaps in this context it could be mentioned that Fr Holloway was of the opinion that as the priest would naturally face the people while celebrating at least six of the sacraments, for he stands in for Christ, so it is preferable for the priest to celebrate the Eucharist facing the people.

In the New Synthesis (p. 418) Fr Holloway reminds us that it was actually defined by the Council of Trent («Vita ac melior ac beatior...» DS 1810).

(C, 31) In the space remaining to me, I want to suggest that, in their different ways, Fr Holloway and Professor Polanyi provide just such a philosophy.

Fr Holloway and Professor Polanyi had the same aim.

Fr Holloway of course also lived through the same period.

I don't deny the inadequacy of the particular version of Thomism - perhaps typical at the time - to which Fr Holloway may have been exposed, nor its need for reform and renewal.

In the final section of Part One of Catholicism, Fr Holloway writes that Evolution is the «The universal idea which is critical for Christian thinking today».

Here Polanyi, like Fr Holloway, outlines an evolutionary philosophy of human being.

Fr Holloway makes the same point: «Scientific Positivism has no criterion of intellectual and moral values, because these are not subject to experimental analysis and verification.»

Fr Holloway writes: «What they need is not an inventory of unrelated items of the physical sciences, but a philosophy of science which is also their philosophy of being».

(PK, 385 emphasis original) Fr Holloway makes the same point as follows: «Environment may favour or may destroy the life mechanism... but an intrinsic modification of pattern - of - being from the invisible cell to the primates is something quite beyond that.»

In one of the notes he wrote to the memoir prepared by his mother Agnes, Fr Holloway tells the story being stopped from doing a doctorate by his tutor at seminary.

These seeds of Bishop Barron have been developed within Fr Holloway's philosophical writings and have produced a fruitful crop within the thought and work of Faith.

Holloway and John Paul II on Priestly Loving It is interesting to see the similarities between Fr Holloway and the Servant of God John Paul II in speaking about the vocation of the priest to make present in his soul and in his flesh the loving of Christ.