In re Iconography

We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit dwells in her), define with all certitude and accuracy that, like the figure of the precious and life-giving Cross, so also, venerable and holy images of our Lord God and Savior Jesus Christ, of our spotless Lady, the Mother of God, of the honorable angels, of all saints and of all the just, whether painted or made of mosaic or another suitable material, are to be set forth in the holy churches of God, on the sacred vessels, on the vestments, on walls and panels, in houses, and on streets.  For the more frequently they are seen in artistic representation, the more readily men are lifted up to the memory of their prototypes and to longing after them; and to these should be given due greeting and honorable reverence, not indeed that adoration (latreia) which pertains to the divine nature alone, but incense and candles may be offered to these, as to the figure of the precious and life-giving Cross, the Book of the Gospels, and other holy objects, according to ancient and pious custom.  For the honor that is paid to the image passes on to what the image represents, and he who reveres the image reveres in it the subject represented.
(2d Council of Nicea, A.D. 787)

The images of Christ, of the Virgin Mother of God, and of other saints are to be kept and preserved, in places of worship especially, and to them due honor and veneration is to be given, not because it is believed that there is in them anything divine or any power for which they are revered, nor in the sense that something is sought from them or that a blind trust is put in images as once was done by the gentiles who placed their hope in idols, but because the honor that is shown to them is referred to the original subjects that they represent. Thus, through these images that we kiss and before which we kneel and uncover our heads, we are adoring Christ and venerating the saints whose likeness these images bear.
(Council of Trent, Session XXV, December 1563)

The same subject, continued.

The Supposed Scandal of Proper Attire

Whiskey Catholic doesn't have a comments box, so I will make some comments on a recent post in this space.

First, the minutiae: the query posted by Whiskey Catholic contributor Michael asks about a "white tie" function and the lay perception of proper clerical attire thereat. Michael responds with a statement about "a black tie dinner." These, of course, are not the same thing. White tie is formal, black tie is semi-formal. Most American men will never again have the opportunity to attend a true white-tie function. It is our loss. In either event,* however, the proper clerical attire is not merely a cassock (as Michael says), but a cassock and ferraiolo. If a secular priest appeared at a formal function without a ferraiolo, he would be---and I would certainly think him---sloppily under-dressed. As for cuffs, one does not wear barrel cuffs with formal-wear. Laymen certainly do not, and it has been my impression (although I have not consulted an etiquette guide on the topic) that clerics do not either. So yes, a secular cleric at a formal or semi-formal affair should wear linked cuffs.

Second, the more substantial point: Michael's general take on the inquiry is spot-on. It bears noting that all of the situations inquired about by the reader involve the hypothetical priest being "on duty" or "at work," so to speak. The issue is not what does a priest wear about the rectory when reasonably secure from inquiring eyes, it was what does the priest wear when out and about, performing his sacred functions or at least appearing in public qua priest. And the laity not only expect, they desperately need, priests to conduct themselves in those moments in a manner concomitant with the dignity of their priesthood. (Frankly, we all need to conduct ourselves in a manner more concomitant with even basic human dignity, particularly in terms of dress.)

If I may diverge on one point, I can think of plenty of times it would be appropriate for a priest to wear sneakers, but they all involve athletics, or perhaps gardening. Priests, after all, can garden, play sports, and go running without giving scandal.

The risk of scandal is not from the priest who is properly attired, but rather from one who slouches about his parish in orange sneakers.


* If there is a distinction between clerical formal and semi-formal attire, I have never heard about it. But I haven't done a study. In a sane world, one would learn these things in a seminary, instead of debating whether one is expected to wear tennis shoes.

Flannery O'Connor & the Incarnation

There's a splendid article, apparently by an Orthodox writer, on Flannery O'Connor qua iconographer over at ISI. Well worth the read: The Iconographic Fiction and Christian Humanism of Flannery O’Connor.

The Internet & the Size of the World

If we believe "about.com," the earth has an equatorial circumference of 24,901.55 miles. That gives us 196,888,000 square miles of surface area. Yet every once and a while, more often it seems due to the internet, one comes across a thing that or a person who belongs in some far-away corner of all that space.

My most recent experience of this phenomenon comes via the blog Roma locuta est (note the fun url). It's kept, under his real name, by a perfectly splendid and highly talented fellow I knew (not immensely well, but somewhat) during my time in Ohio. He beautifully sang one-half of the Victimae paschali (the other half being done by the lovable Italian permanent deacon) one Easter when I was in college. One of his daughters, when about two, is reported (I didn't see this myself) to have put a couch arm cover on her head and announced, in response to an inquiry, "I'm not a princess, I'm a nun!" It's a pity he lives in Delaware and not Nashville. And the blog, by the way, is thoroughly enjoyable.