Lacordaire – he achieved mononymity before his death.

COMMENTS:

Henri-Dominique Lacordaire at Sainte-Sabine Rome, by Théodore Chassériau(1840), Musée du Louvre

MEMO:

 Henri Dominique Lacordaire is known principally in the English-speaking world as a brilliant pulpit orator who packed NotreDame in Paris for his Lenten and Advent, conférences.

Mgr. Knox remarks somewhere that you can achieve mononymity without getting into trouble police, you can translate the Bible. You can also, he added, he  a preacher of renown, ... for long he has been known simply as Lacordaire – he achieved mononymity before his death.

Lacordaire was known by the Cure de’Ars. 

Pere Lacordaire did in fact visit Ars. After his celebrated conferences in Notre-Dame in Paris and his restoration of the Dominicans in France he was one of the best-known priests in that country. It is certainly true to say that Abbe Vianney was another. Pere Lacordaire spent Sunday, 4 May 1845, in Ars. Abbe Vianney was overjoyed to see him, got out the best vestments for his Mass and did everything possible to make him welcome. In the presence of his visitor the Cure preached in the morning at high Mass on the Holy Spirit and made a great impression. Lacordaire sang Vespers the same evening and preached, much to the disappointment of the pilgrims, who had come to hear Abbe Vianney and were not to be satisfied with a substitute, however eminent. The Cure's comment on the day's proceedings was characteristic: "Two extremes met in the pulpit of Ars today," he remarked, "extreme learning and extreme ignorance! "

      (Portrait of Parish Priest, St. John Vianney, the Curé d’Ars, p.151 L.C. Shepphard),

 

    

Previous Posts om Lacordaire;  

Dom Donald's Blog: Lacordaire (2)

04 Nov 2009

Lacordaire on God's Inner Life. The name of Lacordaire has always had some fascination. It took many years actually coming at this point to have the compulsion to learn more. To begin the Magnificat Missalette had a ...

http://nunraw.blogspot.com/

Dom Donald's Blog: Lacordaire Truth Beauty

24 Jan 2010

Gospel according to Luke 1: 1-4; 4: 14-21 . . . "Today this Scripture passage is fulfilled in your hearing'. The readings of the entire Pentateuch were covered in a three year cycle, much like our Christian lectionary today.

http://nunraw.blogspot.com/

Joachim Jeremias 'Central Message'

----- Forwarded Message -----

From: Donald - - -
Sent: Friday, 7 September 2012, 20:25
Subject: Re: Joachim Jermias

In a Blogspot, a word from Joachim Jermias is so on focus;

A hardback first edition of Joachim Jeremias, The Central Message of the New Testament, published by SCM in 1965. The last lines of Jeremias in The Central Message of the New Testament, on the Johannine Prologue (John 1.1-18), are a good example of his style and his way of doing New Testament theology from the standpoint of a faith both critical and confident:

It is in a world which knew of God's silence as a token of his inexpressible majesty that the message of the Christian church rings out: God is no longer silent - he speaks... [and] God has not always remained hidden. 

There is one point at which God took off the mask; once he spoke distinctly and clearly. 

This happened in Jesus of Nazareth; this happened above all on the cross...God is no longer silent. God has spoken. 

Jesus of Nazareth is the Word - he is the Word with which God has broken his silence. Page 90

- - - - - - - - - - 

http://livingwittily.typepad.com/my_weblog/2009/07/joachim-jeremias-and-the-central-message-of-the-new-testament.html 

July 08, 2009

Joachim Jeremias and the Central Message of the New Testament

Well I'm on holiday. That's when you get doing what you like. I like second-hand bookshops. So that's what we did, Graeme and I. James Dickson's out at Kilsyth, via Caulders Garden Centre with tea room. Only bought three books - two of them recently published but well reduced. One of them a wee gem from another era. A hardback first edition of Joachim Jeremias, The Central Message of the New Testament, published by SCM in 1965. What was a surprise about the book was the reverse of the dust cover. Unlike the bad and often annoying habit of contemporary publishers, who put the mutually congratulatory blurb of sympathetic peers on the back, this one has something much more interesting. A map. The SCM Map of Theology 1965, showing the university whereabouts of some of SCM's main European continental authors. Fascinating and a who's who of mid-20th century and mainly German and Swiss Protestant biblical scholars. It both dates me and pleases me that I've read something by most of them, and lots of stuff by some of them.

Joachim Jeremias himself I have admired and enjoyed reading ever since working through Volume 1 of his New Testament Theology: The Proclamation of Jesus. He never finished the second volume - and some of his main contentions are now questioned or superceded. But there is a seriousness of purpose and a reverence for the words of Jesus in Jeremias that helped to reassure a young Scottish Baptist student who had discovered that reading German biblical criticism can be like a debut attempt at white water rafting not knowing how to hold the paddle. So I bought this book in appreciation of a good man and a careful scholar. His other books, The Parables of Jesus, The Eucharistic Teaching of Jesus and Jerusalem in the Time of Jesus, show the same careful learning tracing its way through ancient cultures and texts.

The last lines of Jeremias in The Central Message of the New Testament, on the Johannine Prologue (John 1.1-18), are a good example of his style and his way of doing New Testament theology from the standpoint of a faith both critical and confident:

It is in a world which knew of God's silence as a token of his inexpressible majesty that the message of the Christian church rings out: God is no longer silent - he speaks... [and] God has not always remained hidden. There is one point at which God took off the mask; once he spoke distinctly and clearly. This happened in Jesus of Nazareth; this happened above all on the cross...God is no longer silent. God has spoken. Jesus of Nazareth is the Word - he is the Word with which God has broken his silence. Page 90