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  3. Chairman's Blog

Chairman's Blog

    10/03/2017 - 10:00

    The empty Imperial throne

    Over on Rorate Caeli I've posted an article by James Bogle, former FIUV President, LMS Committee member and author of a book on Bl Charles of Austria, on the role formerly played by the Holy Roman Emperors (and indeed by the Christian emperors of Rome) in Church affairs, and the consequences of the disappearance of the Emperor from Europe's life.

    It is easy to point to periods of conflict between Pope and Emperor. Conflict is inevitable over time and itsn't always unhealthy. What is worse than the conflict between the two pillars of Christian society, the spiritual and the temporal, is the disappearance for practical purposes of one side of the conflict: the disappearance of lay leadership in the Church. This is a point discussed in the FIUV Position Paper on the Extraordinary Form and the Laity.

    It is not that the Pope since 1918 has made himself the Emperor; it is that the Catholic Emperor's power has been taken by people outside the Church.

    I was very struck recently reading Valentin Tomberg's discussion of the symbolic meaning of the figure of the Emperor. He wrote, in part:

    Europe is haunted by the shadow of the Emperor. One senses his absence just as vividly as in former times one sensed his presence. Because the emptiness of the wound speaks, that which we miss knows how to make us sense it.

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    08/03/2017 - 10:31

    Pray for the Pope

    Alwys a good idea, never more so than now. From my 'Chairman's Message' in the latest Mass of Ages, the quarterly magazine of the Latin Mass Society.

    --------------------

    Pope Francis, like all Popes, faces great challenges and difficulties; at the current moment of crisis much depends on his words and actions. This seems a good time to renew the practice of regular prayer for the Pope. The prayer below, from the 1953 Manual of Prayers, approved by the Bishops of England and Wales, can also be used publicly after Prayers after Low Mass. (I have added the name of Pope Francis.)

    For the Sovereign Pontiff

    V. Let us pray for our holy Father the Pope.

    R. The Lord preserve him, and give him life, and make him blessed upon earth, and deliver him not up to the will of his enemies.

    Let us pray.

    O Almighty and eternal God, have mercy on thy servant Francis, our Pope, and direct him according to thy clemency into the way of everlasting salvation; that he may desire by thy grace those things which are pleasing to thee, and perform them with all his strength. Through Christ our Lord.

    R. Amen.

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    06/03/2017 - 10:04

    Declaration on Sacred Music
    I'm a signatory of this declaration; I'm cross-posting the below from Rorate Caeli.

    -------------------------------------------------------------------

    In honor of the 50th anniversary of the Instruction Musicam Sacram (promulgated March 5, 1967), a Declaration on Sacred Music Cantate Domino, signed by over 200 musicians, pastors, and scholars from around the world, is published today in six languages (English, Italian, Spanish, Portuguese, French, and German). This declaration argues for the continued relevance and importance of traditional sacred music, critiques the numerous serious deviations from it that have plagued the Catholic Church for the past half-century, and makes practical suggestions for improving the situation.

    Readers are encouraged to read the text (reproduced below in full) and to disseminate it far and wide as a rallying-point for Roman Catholics who love their great heritage, and for all men and women who value high culture and the fine arts as expressions of the spiritual nobility of the human person made in God's image.

    “CANTATE DOMINO CANTICUM NOVUM”

    A Statement on the Current Situation of Sacred Music

    We, the undersigned — musicians, pastors, teachers, scholars, and lovers of sacred music — humbly offer this statement to the Catholic community around the world, expressing our great love for the Church’s treasury of sacred music and our deep concerns about its current plight.
    Introduction
    Cantate Domino canticum novum, cantate Domino omnis terra (Psalm 96): this singing to God’s glory has resonated for the whole history of Christianity, from the very beginning to the present day. Sacred Scripture and Sacred Tradition alike bear witness to a great love for the beauty and power of music in the worship of Almighty God. The treasury of sacred music has always been cherished in the Catholic Church by her saints, theologians, popes, and laypeople.
    Such love and practice of music is witnessed to throughout Christian literature and in the many documents that the Popes have devoted to sacred music, from John XXII’s Docta Sanctorum Patrum (1324) and Benedict XIV’s Annus Qui (1749) down to Saint Pius X’s Motu Proprio Tra le Sollecitudini (1903), Pius XII’s Musicae Sacrae Disciplina (1955), Saint John Paul II’s Chirograph on Sacred Music (2003), and so on. This vast amount of documentation impels us to take with utter seriousness the importance and the role of music in the liturgy. This importance is related to the deep connection between the liturgy and its music, a connection that goes two ways: a good liturgy allows for splendid music, but a low standard of liturgical music also tremendously affects the liturgy. Nor can the ecumenical importance of music be forgotten, when we know that other Christian traditions — such as Anglicans, Lutherans, and the Eastern Orthodox — have high esteem for the importance and dignity of sacred music, as witnessed by their own jealously-guarded “treasuries.”
    We are observing an important milestone, the fiftieth anniversary of the promulgation of the Instruction on Music in the Liturgy, Musicam Sacram, on March 5, 1967, under the pontificate of Blessed Paul VI. Re-reading the document today, we cannot avoid thinking of the via dolorosa of sacred music in the decades following Sacrosanctum Concilium. Indeed, what was happening in some factions of the Church at that time (1967) was not at all in line with Sacrosantum Concilium or with Musicam Sacram. Certain ideas that were never present in the Council’s documents were forced into practice, sometimes with a lack of vigilance from clergy and ecclesiastical hierarchy. In some countries the treasury of sacred music that the Council asked to be preserved was not only not preserved, but even opposed. And this quite against the Council, which clearly stated:
    The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy. Holy Scripture, indeed, has bestowed praise upon sacred song, and the same may be said of the fathers of the Church and of the Roman pontiffs who in recent times, led by St. Pius X, have explained more precisely the ministerial function supplied by sacred music in the service of the Lord. Therefore sacred music is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites. But the Church approves of all forms of true art having the needed qualities, and admits them into divine worship. (SC 112)

    The Current Situation

    In light of the mind of the Church so frequently expressed, we cannot avoid being concerned about the current situation of sacred music, which is nothing short of desperate, with abuses in the area of sacred music now almost the norm rather than the exception. We shall summarize here some of the elements that contribute to the present deplorable situation of sacred music and of the liturgy.
    1. There has been a loss of understanding of the “musical shape of the liturgy,” that is, that music is an inherent part of the very essence of liturgy as public, formal, solemn worship of God. We are not merely to sing at Mass, but to sing the Mass. Hence, as Musicam Sacram itself reminded us, the priest’s parts should be chanted to the tones given in the Missal, with the people making the responses; the singing of the Ordinary of the Mass in Gregorian chant or music inspired by it should be encouraged; and the Propers of the Mass, too, should be given the pride of place that befits their historical prominence, their liturgical function, and their theological depth. Similar points apply to the singing of the Divine Office. It is an exhibition of the vice of “liturgical sloth” to refuse to sing the liturgy, to use “utility music” rather than sacred music, to refuse to educate oneself or others about the Church’s tradition and wishes, and to put little or no effort and resources into the building up of a sacred music program.
    2. This loss of liturgical and theological understanding goes hand-in-hand with an embrace of secularism. The secularism of popular musical styles has contributed to a desacralization of the liturgy, while the secularism of profit-based commercialism has reinforced the imposition of mediocre collections of music upon parishes. It has encouraged an anthropocentrism in the liturgy that undermines its very nature. In vast sectors of the Church nowadays there is an incorrect relationship with culture, which can be seen as a “web of connections.” With the actual situation of our liturgical music (and of the liturgy itself, because the two are intertwined), we have broken this web of connection with our past and tried to connect with a future that has no meaning without its past. Today, the Church is not actively using her cultural riches to evangelize, but is mostly used by a prevalent secular culture, born in opposition to Christianity, which destabilizes the sense of adoration that is at the heart of the Christian faith.
    In his homily for the feast of Corpus Christi on June 4, 2015, Pope Francis has spoken of “the Church’s amazement at this reality [of the Most Holy Eucharist]. . . An astonishment which always feeds contemplation, adoration, and memory.” In many of our Churches around the world, where is this sense of contemplation, this adoration, this astonishment for the mystery of the Eucharist? It is lost because we are living a sort of spiritual Alzheimer’s, a disease that is taking our spiritual, theological, artistic, musical and cultural memories away from us. It has been said that we need to bring the culture of every people into the liturgy. This may be right if correctly understood, but not in the sense that the liturgy (and the music) becomes the place where we have to exalt a secular culture. It is the place where the culture, every culture, is brought to another level and purified.
    3. There are groups in the Church that push for a “renewal” that does not reflect Church teaching but rather serves their own agenda, worldview, and interests. These groups have members in key leadership positions from which they put into practice their plans, their idea of culture, and the way we have to deal with contemporary issues. In some countries powerful lobbies have contributed to the de facto replacement of liturgical repertoires faithful to the directives of Vatican II with low-quality repertoires. Thus, we end up with repertoires of new liturgical music of very low standards as regards both the text and the music. This is understandable when we reflect that nothing of lasting worth can come from a lack of training and expertise, especially when people neglect the wise precepts of Church tradition:
    On these grounds Gregorian Chant has always been regarded as the supreme model for sacred music, so that it is fully legitimate to lay down the following rule: the more closely a composition for church approaches in its movement, inspiration and savor the Gregorian form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple. (St. Pius X, Motu Proprio Tra le Sollecitudini)
    Today this “supreme model” is often discarded, if not despised. The entire Magisterium of the Church has reminded us of the importance of adhering to this important model, not as way of limiting creativity but as a foundation on which inspiration can flourish. If we desire that people look for Jesus, we need to prepare the house with the best that the Church can offer. We will not invite people to our house, the Church, to give them a by-product of music and art, when they can find a much better pop music style outside the Church. Liturgy is a limen, a threshold that allows us to step from our daily existence to the worship of the angels: Et ídeo cum Angelis et Archángelis, cum Thronis et Dominatiónibus, cumque omni milítia cæléstis exércitus, hymnum glóriæ tuæ cánimus, sine fine dicéntes...
    4. This disdain for Gregorian chant and traditional repertoires is one sign of a much bigger problem, that of disdain for Tradition. Sacrosanctum Concilium teaches that the musical and artistic heritage of the Church should be respected and cherished, because it is the embodiment of centuries of worship and prayer, and an expression of the highest peak of human creativity and spirituality. There was a time when the Church did not run after the latest fashion, but was the maker and arbiter of culture. The lack of commitment to tradition has put the Church and her liturgy on an uncertain and meandering path. The attempted separation of the teaching of Vatican II from previous Church teachings is a dead end, and the only way forward is the hermeneutic of continuity endorsed by Pope Benedict XVI. Recovering the unity, integrity, and harmony of Catholic teaching is the condition for restoring both the liturgy and its music to a noble condition. As Pope Francis taught us in his first encyclical: “Self-knowledge is only possible when we share in a greater memory” (Lumen Fidei 38).
    5. Another cause of the decadence of sacred music is clericalism, the abuse of clerical position and status. Clergy who are often poorly educated in the great tradition of sacred music continue to make decisions about personnel and policies that contravene the authentic spirit of the liturgy and the renewal of sacred music repeatedly called for in our times. Often they contradict Vatican II teachings in the name of a supposed “spirit of the Council.” Moreover, especially in countries of ancient Christian heritage, members of the clergy have access to positions that are not available to laity, when there are lay musicians fully capable of offering an equal or superior professional service to the Church.
    6. We also see the problem of inadequate (at times, unjust) remuneration of lay musicians. The importance of sacred music in the Catholic liturgy requires that at least some members of the Church in every place be well-educated, well-equipped, and dedicated to serve the People of God in this capacity. Is it not true that we should give to God our best? No one would be surprised or disturbed knowing that doctors need a salary to survive, no one would accept medical treatment from untrained volunteers; priests have their salaries, because they cannot live if they do not eat, and if they do not eat, they will not be able to prepare themselves in theological sciences or to say the Mass with dignity. If we pay florists and cooks who help at parishes, why does it seem so strange that those performing musical activities for the Church would have a right to fair compensation (see Code of Canon Law, can. 231)?
    Positive Proposals
    It may seem that what we have said is pessimistic, but we maintain the hope that there is a way out of this winter. The following proposals are offered in spiritu humilitatis, with the intention of restoring the dignity of the liturgy and of its music in the Church.
    1. As musicians, pastors, scholars, and Catholics who love Gregorian chant and sacred polyphony, so frequently praised and recommended by the Magisterium, we ask for a re-affirmation of this heritage alongside modern sacred compositions in Latin or vernacular languages that take their inspiration from this great tradition; and we ask for concrete steps to promote it everywhere, in every church across the globe, so that all Catholics can sing the praises of God with one voice, one mind and heart, one common culture that transcends all their differences. We also ask for a re-affirmation of the unique importance of the pipe organ for the sacred liturgy, because of its singular capacity to elevate hearts to the Lord and its perfect suitability for supporting the singing of choirs and congregations.
    2. It is necessary that the education to good taste in music and liturgy start with children. Often educators without musical training believe that children cannot appreciate the beauty of true art. This is far from the truth. Using a pedagogy that will help them approach the beauty of the liturgy, children will be formed in a way that will fortify their strength, because they will be offered nourishing spiritual bread and not the apparently tasty but unhealthy food of industrial origin (as when “Masses for children” feature pop-inspired music). We notice through personal experience that when children are exposed to these repertoires they come to appreciate them and develop a deeper connection with the Church.
    3. If children are to appreciate the beauty of music and art, if they are to understand the importance of the liturgy as fons et culmen [source and apex] of the life of the Church, we must have a strong laity who will follow the Magisterium. We need to give space to well-trained laity in areas that have to do with art and with music.  To be able to serve as a competent liturgical musician or educator requires years of study. This “professional” status must be recognized, respected, and promoted in practical ways. In connection with this point, we sincerely hope that the Church will continue to work against obvious and subtle forms of clericalism, so that laity can make their full contribution in areas where ordination is not a requirement.
    4. Higher standards for musical repertoire and skill should be insisted on for cathedrals and basilicas. Bishops in every diocese should hire at least a professional music director and/or an organist who would follow clear directions on how to foster excellent liturgical music in that cathedral or basilica and who would offer a shining example of combining works of the great tradition with appropriate new compositions. We think that a sound principle for this is contained in Sacrosanctum Concilium 23: “There must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing.”
    5. We suggest that in every basilica and cathedral there be the encouragement of a weekly Mass celebrated in Latin (in either Form of the Roman Rite) so as to maintain the link we have with our liturgical, cultural, artistic, and theological heritage. The fact that many young people today are rediscovering the beauty of Latin in the liturgy is surely a sign of the times, and prompts us to bury the battles of the past and seek a more “catholic” approach that draws upon all the centuries of Catholic worship. With the easy availability of books, booklets, and online resources, it will not be difficult to facilitate the active participation of those who wish to attend liturgies in Latin. Moreover, each parish should be encouraged to have one fully-sung Mass each Sunday.
    6. Liturgical and musical training of clergy should be a priority for the Bishops. Clergy have a responsibility to learn and practice their liturgical melodies, since, according to Musicam Sacram and other documents, they should be able to chant the prayers of the liturgy, not merely say the words. In seminaries and at the university, they should come to be familiar with and appreciate the great tradition of sacred music in the Church, in harmony with the Magisterium, and following the sound principle of Matthew 13:52: “Every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”
    7. In the past, Catholic publishers played a great role in spreading good examples of sacred music, old and new. Today, the same publishers, even if they belong to dioceses or religious institutions, often spread music that is not right for the liturgy, following only commercial considerations. Many faithful Catholics think that what mainstream publishers offer is in line with the doctrine of the Catholic Church regarding liturgy and music, when it is frequently not so. Catholic publishers should have as their first aim that of educating the faithful in sane Catholic doctrine and good liturgical practices, not that of making money.
    8. The formation of liturgists is also fundamental. Just as musicians need to understand the essentials of liturgical history and theology, so too must liturgists be educated in Gregorian chant, polyphony, and the entire musical tradition of the Church, so that they may discern between what is good and what is bad.
    Conclusion
    In his encyclical Lumen Fidei, Pope Francis reminded us of the way faith binds together past and future:
    As a response to a word which preceded it, Abraham’s faith would always be an act of remembrance. Yet this remembrance is not fixed on past events but, as the memory of a promise, it becomes capable of opening up the future, shedding light on the path to be taken. We see how faith, as remembrance of the future, memoria futuri, is thus closely bound up with hope. (LF 9)
    This remembrance, this memory, this treasure that is our Catholic tradition is not something of the past alone. It is still a vital force in the present, and will always be a gift of beauty to future generations.  “Sing praises to the Lord, for he has done gloriously; let this be known in all the earth. Shout, and sing for joy, O inhabitant of Zion, for great in your midst is the Holy One of Israel” (Is 12:5–6).

    Signed (partial list)

    Mº Aurelio Porfiri
    Honorary Master and Organist for the Church of Santa Maria dell’Orto, Rome
    Publisher of Choralife and Chorabooks, Editor of Altare Dei

    Peter A. Kwasniewski, Ph.D.
    Professor & Choirmaster
    Wyoming Catholic College, WY, USA

    Most Rev. Athanasius Schneider
    Auxiliary Bishop of Astana
    President of the Liturgical Commission of the Conference of the Catholic Bishops of Kazakhstan

    The Most Reverend Rene Henry Gracida, D.D.
    Bishop Emeritus of Corpus Christi

    Abbot Philip Anderson 
    Our Lady of Clear Creek Abbey
    Hulbert, Oklahoma, USA

    Rev. Prof. Nicola Bux
    Priest, Archdiocese of Bari
    Professor of Eastern Liturgy and Sacramental Theology

    Sir James MacMillan C.B.E.
    Composer and conductor

    Peter Phillips
    Founder and Director of the Tallis Scholars
    Publisher of the Musical Times
    Bodley Fellow, Merton College, Oxford
    Chevalier de l’Ordre des Arts et des Lettres

    Colin Mawby, K.S.G.    
    Liturgical Composer and Master of Music at Westminster Cathedral 1961–1977

    Kevin Allen
    Composer
    Chicago, IL, USA

    Frank J. La Rocca, Ph.D.
    Composer
    Emeritus Professor of Music, Oakland, California, USA

    M° Giorgio Carnini 
    Organista, compositore e direttore d’orchestra
    Presidente Associazione Camerata Italica
    Direttore artistico del festival e progetto “Un organo per Roma”
    Buenos Aires; Roma

    Prof. Giancarlo Rostirolla
    Musicologo, Ricercatore, Accademico
    Presidente dell’Istituto di Bibliografia Musicale
    Direttore Artistico della Fondazione Giovanni Pierluigi da Palestrina

    William Peter Mahrt, Ph.D.
    Associate Professor of Music, Stanford University, Stanford, California
    President, Church Music Association of America

    David W. Fagerberg
    Professor, Department of Theology
    University of Notre Dame

    Dr. Joseph Shaw
    Senior Research Fellow, St Benet’s Hall, Oxford University
    President of the Latin Mass Society of England & Wales

    Martin Mosebach
    German novelist & essayist
    Frankfurt am Main, Germany

    Roberto Spataro
    Docente ordinario Università Pontificia Salesiana
    Segretario della Pontificia Academia Latinitatis

    Dottor Ettore Gotti Tedeschi
    Economista e banchiere

    Prof. Dr. Massimo de Leonardis
    Ordinario di Storia delle relazioni internazionali
    Direttore del Dipartimento di Scienze Politiche
    Università Cattolica del Sacro Cuore
    Milano – Italia

    Rev. George William Rutler, M. St. (Oxon.), S.T.D., LL.D.
    Pastor, Church of Saint Michael
    New York City, New York

    Rev. Brian W. Harrison, OS, MA, STD
    Associate Professor of Theology (retired), Pontifical Catholic University of Puerto Rico
    Chaplain, St. Mary of Victories Chapel,
    St. Louis, Missouri, USA

    Rev. Thomas M. Kocik
    Parish Priest, Fall River, Mass., USA
    Past Editor, Antiphon: A Journal for Liturgical Renewal

    Rev. Richard G. Cipolla
    Pastor, St. Mary’s Church
    Norwalk, CT

    Rev. James V. Schall, S.J.
    Professor Emeritus
    Georgetown University
    Washington, DC, USA

    Prof. Pier Paolo Donati
    Direttore di “Informazione Organistica”
    Già docente di Storia della Musica all’Università di Firenze

    Rev. John Zuhlsdorf
    Madison, WI, USA

    Vytautas Miskinis
    Composer, Conductor, Professor
    Artistic Director of Boy’s and Male Choir AZUOLIUKAS
    Professor of Lithuanian Academy of Music and Theatre
    President of Lithuanian Choral Union

    Wilko Brouwers
    Utrecht Center for the Arts
    Gregorian Circle Utrecht

    Scott Turkington
    Director of Sacred Music
    Holy Family Church & Holy Family Academy
    Minneapolis, Minnesota, USA

    Jeffrey Morse
    Schola Gregoriana of Cambridge

    Rev. J. W. Hunwicke
    Priest of the Ordinariate of Our Lady of Walsingham
    sometime Head of Theology, Lancing College
    formerly Senior Research Fellow, Pusey House, Oxford

    Right Reverend Archimandrite John A. Mangels
    St. Augustine Antiochian Orthodox Christian Church, Denver CO, USA
    Founder of the Ambrosian Choristers

    Christopher Mueller
    Founder & President
    Christopher Mueller Foundation for Polyphony & Chant

    Massimo Lapponi O.S.B.
    Monaco sacerdote professo dell’Abbazia Benedettina di Farfa
    già docente di Etica e Filosofia della Religione presso il Pont. Ateneo di Sant’Anselmo

    Patrick Banken
    President of Una Voce France
    Vice President of the International Federation Una Voce

    (The full list of over 200 signatories is available here.)

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    04/03/2017 - 10:00

    What exactly is wrong with sex ed for four-year olds?

    There is a lot this weekend in the Catholic press and online about a proposal to establish mandatory sex education in schools for children from the age of four. Since the reasons Catholics and others are worried about this are not always articulated very clearly, I thought I would try to set at least some of them out.

    The problems can be summarised under three headings: the content of typical sex education; the classroom context in which this education is delivered; and the role of the state vis-a-vis parents. In this post I'm only going to talk about the first of these, the content, although the others are important as well.

    Interviewed alongside SPUC's excellent Antonia Tully, a certain Lucy Russel (sp?) on BBC Radio Cardiff (listen here), who campaigns for sex education (sounds an interesting job), tried to reassure listeners about the proposal by saying that, of course, it would be 'age appropriate'. Four-year-olds would not be told about sex positions, but about 'holding hands', and asked about whether they were comfortable with people holding their hands and so on.

    This is helpful because it reminds us that, contrary to many claims made about sex ed, it is not primarily about giving young people necessary information. No useful biological information is going to be imparted to four-year-olds. With older children the sex ed programme competes with an avalanche of information available off the internet. (There are ways of stopping this flow of information, at the level of the state and of the family, but the sex ed people show little interest in doing this.) No doubt there are gaps in information gleaned at random from Google, but the educators' most urgent task, as they see it, is to set the information children are getting anyway into some kind of moral or ideological context. The reason the sex ed industry wants to get their hands on children as young as this is to lay the foundations for their favoured ideology of relationships.

    I want to make as clear as possible that the educators' concern is a comprehensible one, before I show what the problem is with their response. The problem which is emerging among young adults is a sexual culture which is totally amoral, in which people seek to satisfy desires fuelled by pornography, with the help of dating aps like Tindr, without any regard for the harm which may be done to their partners or offspring. The task set by the Government for sex education is to place some kind of moral restraint on this culture, by insisting on 'responsible parenting' (i.e. contraception), and a concern for consent in sexual relations.

    It should be noted that the common criticism that state-sponsored sex ed is 'values free' is the reverse of the truth. It is of course impossible to give values-free education: even the choice of what information to impart reflects and fosters certain values, namely judgements about what is important--that is, valuable--and what is not. Sex ed, indeed, is as much as possible a purely values-focused education. You can see why they don't shout this from the housetops, however, since if you admit that what you are going to do is to inculcate a carefully-engineered set of values to children as young as four, who clearly have few resources to assess or reject what is offered or decide for themselves, then it inevitably raises the question, from parents, of whether these values correspond to their own.

    So let's take a closer look at the values, which can best be described as an ideology of relationships. What the Government wants is fewer 'unwanted pregnancies' and fewer rapes. Admirable aims, one might think, in themselves, but in the interests, I suppose, of efficiency, they try to take the shortest possible short-cut to achieve this. The problems with promoting contraception should be obvious to the readers of this blog, so I'll focus on the question of rape, which is what is ultimately at issue with the education in hand-holding to be given to four-year-olds.

    The way to combat rape, the reasoning goes, is to emphasise the importance of consent. But in order to make the message more palatable, and not look like an old-fashioned taboo (which, of course, it is), this message is accompanied by the constant reiteration of the idea that, given consent, everything is ok. The need for consent is the only limit on the morality of sexual acts, or, to express this in a different way, you can do whatever you (and the other people involved) are 'comfortable' with. If you don't feel comfortable with a particular proposal, you can and should say 'no'. If you do feel comfortable, then go ahead, that's fine (with the appropriate contraception in place, naturally).

    One problem with this, which could easily be missed, is that it is unlikely that either the people who created this ideology or those who deliver it in classrooms actually believe it. It is in fact only believed by sexual libertines of an almost sociopathic extreme; ordinary men and women have at least a troubled conscience about sexual infidelity, for example, and promiscuity, and much more than that about incest, bestiality, and a few other things which I hardly need to mention.

    If you don't believe me, just consider what reaction you would get if you called the average 25-year old woman a slut. She will reveal a certain moral sensitivity to that accusation: she cares about whether her sexual standards are perceived as too low. For it is not just a personal thing, a matter of taste, how many people you choose to sleep with: it is something which has a social importance, which is reflected in the way that others view you. Or so your 25 year-old friend will explain, a little breathlessly, when she has finished crushing your skull with the nearest blunt instrument.

    It is a problem that the teachers delivering the message do not believe the message, both because it is an indication that the message is not readily believable, and because they will not make good advocates for it. The core message of sex ed is actually make-believe, which is part of the reason it does not have the effect on children that its designers hoped it would have. It is a sort of official ideology to which everyone must pay lip-service, but which everyone snaps out of as soon as they are off-duty.

    Another problem with the ideology is that it is undermining of many legal limitations on sexual freedom, particularly the age of consent. When footballers go to bed with 15-year-olds they do so after more than a decade of education in the maxim: 'if there is consent, then it is ok'. Internalising this message can land you in prison for a long time.

    Another problem is raised by domestic abuse. Thanks to the 'Fifty Shades' books and films, sado-masochism must be officially ok: it's just a matter of consent, isn't it? Whatever kind of brutalisation or humiliation is involved, it is all empowering and feminist-approved if there is consent. The problem is that within an abusive relationship the concept of consent can get a little over-stretched. Did I just write 'abusive relationship'? The sex ed ideology wants to replace any objective notion of an abusive relationship with a subjective understanding: it is ok if both parties consent. If everything comes down to consent, if there are no objective criteria (clinical depression? bruises?), you are literally handing a 'get-out-of-jail-free' card to a sufficiently manipulative abuser. The use of psychological pressure to establish and maintain some kind of 'consent' is the very first thing that happens in abusive relationships.

    Even worse is the related problem of child abuse. As Caroline Farrow puts it at the end of her post on the subject, sex ed as we know it is a 'groomers’ charter', because it undermines children's natural sexual reserve. The idea is that the best way to protect children from abusers is to emphasise to the children that they have the right to say 'no'. This plays into the hands of the abusers, however, who want nothing better than an opening for conversations with their targets in which these intimate matters can be frankly discussed, and their 'consent' winkled out. It isn't real consent, of course, because, as the law correctly says, young children are incapable of giving consent to sexual acts. You'd think that this would be enough to throw doubt on the idea that they need to hear about nothing but consent, consent, consent, all the time in sex ed. In any case, what the abuser of children, like that of adults, typically wants is some form of guilty acquiescence, and he (or she) is going to have the best chance of getting it if the child thinks that the only thing wrong with a proposed act is his or her own feelings of discomfort, which may be alleviated by familiarity.

    What the child needs to know is that the paedophile's proposals are wrong and that people who make those proposals are bad people. What an adult in an abusive relationship needs to know is that a partner's cutting them off from their family and friends, psychological degradation, and physical assaults, are wrong and the person who is doing does not, really, love them. You might assume that our modern sex educators would be keen to tackle these problems, but what they are doing is handing the keys to the trust and intimacy of the most vulnerable over to manipulative abusers.

    Riddle me this, you sex ed campaigners. If a young woman does not feel comfortable about performing a sex act, but feels even more uncomfortable about enduring peer pressure, bullying, and ostracism, if she does not perform it, and accordingly, after considering the matter, performs the act: what sort of consent was that? Sex education, by robbing her of any objective moral compass apart from her own decision to do it or not do it, has opened her up to blackmail and manipulation like an oyster. And the reality is that performing sexual acts on demand for the school bullies is not good for young people's self esteem, personal development, or mental health. I want to say to these sex ed people: you idiots, can't you see what you are doing?

    It is a sad day for education when proposals like this are taken seriously, but the current situation has been a long time in development. Parents need to find out exactly what their children are being exposed to in sex education in school, and take responsibility for protecting their children.

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    03/03/2017 - 10:00

    How not to treat a lady
    So what's the quid pro quo?

    Over on Catholic Gentleman, Sam Guzman has re-posted a discussion of 'How to treat a lady' written by  John Cuddeback, a Philosophy prof at Christendom College. On Cuddeback's own blog it is part of a series. It doesn't say a great deal of substance, but here is its conclusion.

    Women are deserving of special reverence not because of weakness, but because of strength. In women, a man can intuit the presence of something that transcends his comprehension. It is in reality something of the divine, something that is somehow his to cherish, to serve, and to protect. Just what it is, and how best to respond to it, he will need to spend a lifetime trying to discover.

    I've discussed this kind of thing before, but I'll go over it again because clearly this needs repeating.


    What Cuddeback is presenting is described by bloggers of the 'Manosphere' as the view of a 'White Knight' or 'trad con' (at least, those are among the more polite terms they use). They regard this kind of sentiment as indicative of an attitude of servility on the part of men, enabling and sustaining the peculiar position taken by women in today's West: a position which one might call privileged, except that it doesn't reliably contribute to their happiness. I'm not going to defend this view in this post, but Cuddeback ought to be aware that he is wandering into a minefield. In certain circles soupy stuff about girls being made of sugar and spice and all things still seems pleasant old-fashioned gallantry, and emphasising it may appear to be an obvious way to get men to behave better. In other circles it can get you burnt at the stake. If Cuddeback realises this, he gives no indication of it.

    The Manosphere arguments should at least be addressed. I've posted about the 'man crisis' a few times. The idea that men are indelibly privileged, and need to be taken down a peg or two, looks a lot less convincing from the wrong side of a University degree or a divorce court. What I want to point out here, however, is how un-Catholic Cuddeback's position is.

    It should be obvious that the notion that women are superior to men in some moral or spiritual sense, that they have more of the 'divine' in them, is theologically insane, and finds no place in Scripture, the Fathers and Doctors, or the Magisterium. All these sources, in fact, are refreshingly candid about women's faults, just as they are about men's. Cuddeback's effusion has no connection with the Catholic tradition, but it isn't difficult to identify its source: it is the Romantic movement of the 19th century. It is this movement, reacting against the exaggerated rationalism of the Enlightenment, which created the angelic feminine ideal, against which Feminism reacted in turn.

    Feminists will tell you that the idea that women are, as the Romantics implied, incapable of violence, immune to sexual temptation, pre-disposed to self-sacrifice, and marvellously intuitive, is actually oppressive to women. They have a point. The Romantic ideal holds women to an unrealistic and higher standard of behaviour, and tells them that a range of options which have been arbitrarily defined as masculine, such as the intellectual life, business, and politics, are incompatible with being a proper, feminine, woman.

    If you need convincing on this point, consider this. In order to engage in a masculine profession, of the law, Portia in Shakespeare's Merchant of Venice has, in a certain sense, temporarily, to repudiate her femininity: she dresses up as a man. St Joan of Arc does the same thing to be a soldier. The women of the late 20th century who went to work in the financial industry have done something pretty similar. To be taken seriously, they generally felt (and still feel) they needed to avoid dressing in a feminine way. The early 20th century 'blue stockings' of acedemia felt, in a slightly different way, that because what they were doing was considered unfeminine, they would make a virtue of it and make it clear, by the unfeminine way they dressed, that they didn't care. Now, I don't think either gender-specific vocations, nor people transgressing those boundaries, are necessarily unhealthy; it may simply be part of life's rich tapestry. What I'd draw attention to is the far narrower limits of femininity at the start of the 20th century compared to the start, say, of the 16th century. The influential 15th century scholar Christina de Pizan, or the 15th century painter St Catherine of Bologna, or indeed Portia when running her considerable household, did not feel it necessary to de-feminise themselves. The change of attitude had more than one cause, but it was crystallised by Romanticism.

    A reassertion of the classic Romantic ideal of womanhood would, therefore, land Cruddeback in a lot of trouble with feminists, but he doesn't appear to be doing that exactly. What often happens with 'trad cons' like him is that their Romanticism has been through a feminist, politically correct filter. They want to give women all the good qualities without implying that the flip side of those very qualities also applies. Cruddeback's espousal of this approach is suggested by his claim that men should protect women, but not because women are weak. How does that work? Why could there be a special obligation to protect these feisty, gun-toting, modern females? Oh, because under all that bravado they are divine and good, and not bass-asses at all. This really doesn't make any sense.

    The key word in the paragraph I quote above, however, is 'serve'. Men should 'serve' women, not (of course not!) because they are weak, but because they are superior. Now this is actually quite scary. Cruddeback thinks that men are by nature the slaves of the superior sex, just as some have held that certain races are by nature the slaves of a superior race.

    What this is, I suppose, is an echo of the idea that men serve women as part of their leadership of the family, since in the Christian conception the leader serves the community he governs. Indeed, it is in this context, and only in this context, that the protection (etc.) of women by men makes sense. The problem is that Cruddeback makes no mention of male leadership. You might think that in a post about 'how to treat a lady' the potential or reality within marriage that, according to the Christian tradition, women are to obey and men to govern, would merit a mention. But not only does Cruddeback not mention it in this post, but a search of his blog, 'Bacon from Acorns', doesn't throw up any hits either. It has been airbrushed out of his view of male-female relations.

    Fine, Prof Cruddeback, indulge your dark fantasies of female domination. But please don't associate them with the Catholic tradition. And, Sam Guzman, don't imagine they have anything to do with being a 'Catholic Gentleman.'

    Related: Alice von Hildebrand on women's moral superiority to men.
    Label: Patriarchy.

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    02/03/2017 - 17:26

    LMS Easter Triduum in London

    Taking place in St Mary Moorfields in the City of London (EC2M 7LS), at more consistent times than at the past: Tenebrae at 9pm, and the main Triduum services at 6pm on Thursday, Friday, and Saturday.

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    27/02/2017 - 10:00

    Pilgrimage to Caversham and the Ember Saturday: 11th March
    We combine the annual Latin Mass Society Pilgrimage to Our Lady of Caversham with the Ember Saturday of Lent, and this way we have a splendid celebration of the Ember Saturday in this rather special church of Our Lady and St Anne.
    This important medieval shrine was restored in the 1950s, and is worth a visit. The liturgy of the Ember Saturdays is always worth making an effort to experience, with its extra readings and lovely chants. We will also have the Newman Consort to sing polyphony.
    There is more about the pilgrimage here.

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    25/02/2017 - 12:55

    The Narrative of Victimhood: Transsexuality

    This is from a few months ago on my Philosophy blog. Recent flurries of activity on social media prompt me to offer it to a wider audience.

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    I've just noted on my other blog that living as a transsexual has been categorised by the Congregation for the Doctrine of the Faith as incompatible with the Faith. This is about the argument in favour of tolerating or promoting this lifestyle.

    The transsexual phenomenon is not entirely new, but it is taking on a new form and become a cause celebre with astonishing speed. From a common-sense point of view it seems sheer lunacy: people can now simply claim to be the sex opposite to that indicated by their biology, and have this assertion officially recognised, with or without any medical diagnosis or intervention (not that either would make any real difference).

    Continue reading.

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    24/02/2017 - 10:00

    New book on the Faith and the New Age
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    View from the choir loft: Milton Manor, Latin Mass Society annual Mass

    Roger Buck's Cor Jesu Sacratissimum: From Secularism and the New Age to Christendom Renewed is a brilliant and touching full-length treatment of the New Age and his escape from that to to the Faith.
    It is available here: Amazon.co.uk; Amazon.com

    I've discussed Roger Buck's earlier book, The Gentle Traditionalist, here. 

    I've written about the book over on Rorate Caeli. Below I reproduce part of an article I wrote for the Christmas edition of the Catholic Universe newspaper.
    The New Age movement is just the most fully-worked out manifestation of something vaguer and far more pervasive. For many of those without a formal religion, it seems more natural to seek solace in a country walk, in contemplating the stars, or in talking to animals, than in the words of scientific atheists. Again, some see the experiences offered by drugs as attempts to gain knowledge of one’s inner self, rather than simply the chasing of sensual pleasure. Such people are not attracted to things which are easy to understand, but to things which offer the promise of transformation, transformation by getting through to something, something which modernity, materialism, and science, have clouded over or lost. Furthermore, what they want is not something abstract and wordy, but something tangible and felt. For people like this, the mysterious nature of Catholicism can be an advantage, not a disadvantage, as can its ‘incarnational’ character: its use of created things, like the sacraments, incense, sacred music, blessed objects, and so on.
    The principle teachers of this vague, nostalgic, longing are often not New Age gurus but pop musicians. The group Pink Floyd sang:
    When I was a child I caught a fleeting glimpse, 
    out of the corner of my eye. 
    I turned to look, but it was gone, 
    I cannot put my finger on it now. 
    The child is grown, the dream is gone. 
    I have become comfortably numb.
    Many of the people who are influenced by these ideas are strongly inoculated against the Christian message by misconceptions and prejudices, and sometimes by bad experiences. We should be concerned, all the same, to allow the Christian mystery to exert its full power upon them, for unlike tree-hugging and psychoactive drugs, Christ really does have the power to transform and to save.
    It is no coincidence that Christmas is the Church’s most successful evangelising event, with the lapsed and the curious crowding into our churches for Midnight Mass. They want to experience the powerful and potentially transformative mystery of the Christmas message, which many of them glimpsed as children in the darkness, in the traditional songs, the liturgy, and the crib. Perhaps the most effective way of neutralising the force of the Church’s message at this moment is sentimentality, which makes what is truly stupendous in the message look banal: the baby in the crib competing with the lambs as to who can look the sweetest.  (What if the lambs win?) But the biggest challenge is not to make the most of the evangelising opportunity presented by Christmas, important though that it, but to extend this opportunity, in some way, to the rest of the year.
    How can make clear to the New Age generation that the Faith is not dry and boring, that it is not all about words and abstract ideas, but that it is an intriguing saving mystery which they can see and touch? The weekly liturgy of the Church is indeed a celebration of the mystery of the Atonement, not neglecting the Incarnation and the rest of the Faith. In the reform of the Mass after the Second Vatican Council, however, the mysterious nature of what is going on has become less clear. As Pope Francis expressed it in 2013, referring to the ancient liturgy of the Eastern Churches:
    ‘We have lost a bit the sense of adoration. They keep [it], they praise God, they adore God, they sing, time doesn’t count.’

    This ‘sense of adoration’, or as Pope Benedict put it, the ‘sacrality’ of the liturgy, is clearly communicated in the Extraordinary Form of the Mass, the Traditional Latin Mass. What this conveys is not that the liturgy is something you can’t understand, but that it is something, at least in part, which surpasses understanding, and somehow remains far from abstract, but conveyed by sacred music, incense, and ritual. Pope St John Paul II said that New Age people are rejecting ‘rationalistic religiosity’: when they see this in the Church they aren’t interested. The Traditional Mass is something which can, at least sometimes, interest them.
    To be clear, the saving mystery is still there in the Ordinary Form; what differs between the forms is, to put it simply, the way the mystery is presented. It has long been argued that the use of Latin, silence, and complex ritual in the Mass made it more difficult for worshippers to understand what was going on. At one level that is clearly true: for native English-speakers, Latin is definitely harder to understand than English. At another level, the question is more complex. The Mass is not just a collection of theological propositions, which can be made easier to understand by putting them into simpler language. The Mass as a whole conveys something to the worshipper which goes beyond mere words. As Pope St John Paul II explained, about the use of Latin: ‘through its dignified character [it] elicited a profound sense of the Eucharistic Mystery.’ It communicates something precisely by notbeing the language of everyday speech, but by being ancient, beautiful, and at times silent.
    To see the evangelising potential of the Traditional Mass we need to be alert to what the liturgy is expressing non-verballyas well as what it is expressing verbally. Non-verbal communication is key to conveying a sense that something special is happening: something sacred, something to do with God, for example with genuflections, signs of the cross, special clothes, and a special language. This can seem intriguing to people who are seeking, in their lives, something mysterious and transformative. As Pope Paul VI noted, ‘modern man is sated with words’.
    Since the Traditional Latin Mass is now a legitimate ‘Extraordinary’ Form of the Church’s liturgy, we should look to see how it can be a resource for evangelisation. What it is particularly good at is demonstrating to Catholics, and to others, that what the Church possesses, in the Mass, is something of unfathomable grandeur. The priest and the server prepare for it by a public expression of sorrow for their sins; men doff their caps and women cover their heads; we kneel; and at the moment of its coming the only adequate language is God’s own language: silence.
    Are people influenced by the New Age really going to be attracted by this sort of thing? They acknowledge the spiritual realm, but this is usually seems perfectly compatible with a self-centred and comfortable life. The Extraordinary Form focuses attention on the Other; the New Age focuses attention on Oneself. Despite this the ancient Mass had the power to attract the most sensual egomaniac of English fiction, Oscar Wilde’s creation Dorian Gray, who used to wander into Catholic churches to see Mass being said:
    The daily sacrifice, more awful really than all the sacrifices of the antique world, stirred him as much by its superb rejection of the evidence of the senses as by the primitive simplicity of its elements and the eternal pathos of the human tragedy that it sought to symbolize.
    Dorian Gray was fascinated by what he saw, and in real life many of Wilde’s ‘decadent’ friends, and eventually Wilde himself, converted to Catholicism, which could give them what their sensuality could not give them. The explanation is that in their sensuality they were not seeking just pleasure,they were seeking meaning, and furthermore they were seeking spiritual realities manifested in created things. This is what they found in the Mass and in the Church.
    The New Age Pantheist says that the physical world is God. The mystery of Christmas tells us that because of the Incarnation, God can be contained in a physical reality. The Church’s ancient liturgical tradition spreads that idea out to the whole of life, because it makes clear that the sacraments and holy images and holy water and all sorts of physical things can do more than simply remind us of God: they can convey an objective blessing and the objective action and presence of God in the world. The world is not a flat, rationalistic, machine: it is enchanted. It is, as Gerard Manley Hopkins wrote, ‘charged with the grandeur of God’: a grandeur which can be glimpsed in the Extraordinary Form of the Mass.

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    23/02/2017 - 10:00

    A smaller, weaker, impurer Church

    Reposted from December 2015, since that Ratzinger passage is once more doing the rounds on Facebook.

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    An international pilgrimage: the traditional pilgrimage from Paris to Chartres.

    From time to time people like to quote something Joseph Ratzinger wrote in 1969. Here's the key passage (source):

    The church will become small and will have to start afresh more or less from the beginning.


    She will no longer be able to inhabit many of the edifices she built in prosperity. As the number of her adherents diminishes . . . she will lose many of her social privileges. . . As a small society, [the Church] will make much bigger demands on the initiative of her individual members….

    It will be hard-going for the Church, for the process of crystallization and clarification will cost her much valuable energy. It will make her poor and cause her to become the Church of the meek . . . The process will be long and wearisome as was the road from the false progressivism on the eve of the French Revolution — when a bishop might be thought smart if he made fun of dogmas and even insinuated that the existence of God was by no means certain . . . But when the trial of this sifting is past, a great power will flow from a more spiritualized and simplified Church. Men in a totally planned world will find themselves unspeakably lonely. If they have completely lost sight of God, they will feel the whole horror of their poverty. Then they will discover the little flock of believers as something wholly new. They will discover it as a hope that is meant for them, an answer for which they have always been searching in secret.

    And so it seems certain to me that the Church is facing very hard times. The real crisis has scarcely begun. We will have to count on terrific upheavals. But I am equally certain about what will remain at the end: not the Church of the political cult, which is dead already, but the Church of faith. She may well no longer be the dominant social power to the extent that she was until recently; but she will enjoy a fresh blossoming and be seen as man’s home, where he will find life and hope beyond death.



    I always like to oppose signs of false optimism, so I'll say something about this.

    In relation to Cardinal Ratzinger/ Pope Benedict, this passage has to be read in light of his intellectual development. In 1969 he didn't have the same views as he did when he became a cardinal in 1993 or Pope in 2005. He might or might not have later actually disagreed with this passage, but his writings certainly took on a very different tone and emphasis. To put it crudely, he was a bit of a liberal in 1969. It is to his credit that he had the flexibility of mind and intellectual honesty to continue developing his thinking, in light of new research and the unfolding of events, as the decades passed.

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    An association of Chant choirs: the Gregorian Chant Network.

    The reference to the 'Church of the political cult' is an example of liberal thinking and language. It is a disparaging reference to the role of the Church in society and politics, particularly in Catholic countries, in the old days. The loss of 'privileges' and 'edifices' noted in the passage was not, it should be noted, something which liberals saw with regret. They consciously and actively repudiated the Church's privileged place in society, which she had had in 19th century Spain, Second Empire France, and the like. They thought that political privileges and elaborate institutions made the Church worldly (in need of 'spiritualisation'), made her look arrogant in relation to other religions, and needed to be set aside for the sake of more effective evangelisation.

    In light of this, at the time widely held, view, the passage makes a very different kind of sense to that sometimes, I think, attributed to it by conservative Pope Benedict fans. To a large extent it is not about the disaster of post-Conciliar collapse - which wasn't so visible in 1969 - as about the liberal hope for purification and growth following the sloughing off of the privileges and institutions which were cramping the work of the Holy Spirit. Of course, the two things are closely related. When Pope Paul VI talked about the 'autodemolition' of the Church, he was talking about the way that liberals were deliberately and joyfully smashing the place up, convinced that this would lead to a new springtime. The liberal attitude has not gone away entirely. Even now, bishops planning for the institutional disappearance of the Church in their dioceses give their discussion documents jaunty and optimistic titles like 'Leaving Safe Habours'. Only if we leave all those fusty old things like schools, hospitals, and parish churches, behind, can we really get going with our evagelisation. Hanging on to the old institutions is playing it too safe. If smashing up half of them didn't have a positive effect, then we should try smashing up the remaining half.

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    A pro-life witness: outside the John Radcliffe Hospital, in Oxford.

    Pope Paul VI wasn't so sure this was a good idea, as the reference to 'autodemolition' in his famous, but somewhat mysterious, 1965 sermon indicated. What we have seen since then is the very effective destruction of the Church's institutions and place in society, but absolutely no sign of 'purification' or a 'great power' flowing out: quite the contrary. One reason is that secularised, formerly Catholic institutions don't always leave the Church's institutional orbit. For example, the completely secularised 'Marriage Care' counselling service of the UK, whose philosophy is radically opposed to the teaching of the Church, still gets a privileged place in the Church, in advising bishops, on parish noticeboards, in terms of references in Catholic newspapers, and in Catholic directories. The same is true of the Catholic school system. Such secularised institutions bring completely worldly thinking into the heart of the Church.

    There lies at the centre of the liberal project a confusion about the Church's engagement with the world. In the old, confessional Catholic state, and to an extent in non-Catholic countries like the UK where there were well-developed Catholic institutions, the Church used to engage very closely with the world, but on her own terms. There were Catholic schools, hospitals, prison-visiting charities, and all sorts of professional associations, all with a genuine Catholic ethos. A slackening of that ethos would lead either to intervention and reform or repudiation. That was the way that a (relatively) pure Church made herself known to a perhaps hostile world. This manifestation made it possible for non-Catholics to recognise the Church's unique character, and what she had to offer, in even quite brief encounters with Catholic institutions. Non-Catholics who had experienced a Catholic hospital, or who had wandered into a Catholic church during Mass, came away with something to reflect about. When Malcolm Muggeridge decided to send his son to a preconciliar Downside School, the headmaster warned him that the boy was very likely to ask to be received into the Church: most non-Catholic pupils did, he said. And so it came to pass.

    The liberal conception of engagement, by contrast, is exemplified by the fictional Pope Kirill in the film, The Shoes of the Fisherman (a 1968 film of a 1963 book), going off to mediate between Russia and China in a business suit, explaining that if you look like the people you are talking to, they are more likely to listen. The idea is that by making concessions (supposedly only concessions on outward, disciplinary, non-doctrinal matters) the Church can 'gain a hearing' with the world. The result has been, however, that there is nothing for the world to hear. Catholic schools, hospitals, and even liturgies have become next to useless as means of conveying anything about the truth of the Catholic religion, the Church's insight into human nature, or the supernatural virtues which the Church makes possible, to non-Catholics, or even to Catholics, because they have deliberately made themselves worldly.

    And so it is that liberals criticise the old institutions of the confessional state for sitting down with secular leaders to negotiate privileges, like the opportunity for religious to catechise Catholic children at French state schools during the school day, state support for Catholic hospitals or leper colonies, or having crucifixes in courtrooms, because this kind of thing led to the Church becoming 'worldly', and even to the Church making concessions such as allowing state influence over the appointment of bishops. Instead, they propose that the Church sit down with secular leaders to evangelise them, having first made the evangelists themselves as worldly as possible. As a matter of fact, the Church continues to spend a huge amount of time and energy negotiating over Catholic education and the like - the column inches in the Catholic press on the subject of free transport for children at Catholic schools must surely exceed those on all matters of bioethics combined - though with a weaker bargaining position than before. Meanwhile, the appointment of a bishop unacceptable to the secular power is about as likely as snow in Hell. How this is supposed to represent progress, I am unable to explain.

    What Joseph Ratzinger was certainly right about in 1969 was that the new situation would absorb much energy in introspection, and would lead to a crisis which would take many years to resolve. Where he was wrong is in the idea that the Church can evangelise without institutions, 'edifices', relying instead on individuals. Catholicism is an incarnate religion, and the Church is herself a human, as well as a divine, institution. Wherever Catholics set up shop they create institutions: first the family and the parish and diocese, and then schools and associations of all kinds. It is through human contact that the Gospel is spread, and institutions can manifest the Church, humanly, more effectively, convincingly, and consistently, than isolated individuals. We are inviting non-Catholics to join an institution, after all, and not simply become a personal friend. If the Church is to recover her evangelical zeal, she must rebuild her institutions, just as she did after the French Revolution and the English Reformation.

    As you build new Catholic institutions, the key thing is not to let the liberals get their hands on them: they will instinctively destroy them. They can't help it. It is their nature.

    IMG_8470
    A Summer School: St Catherine's Trust

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