Chairman's Blog

Looking at the propaganda from both sides over the referendum campaign, I wanted to make a final point about the nature of the question facing the people of the United Kingdom.

There are questions to which we cannot possibly know the answer, and have good reason not to believe the predictions of the campaigners on either side. These include the kind of trade deals the UK might or might not be able to negotiate, the effect of leaving the EU on questions like Northern Ireland's relationship with the Republic of Ireland (which has been sui generis since long before we joined the EU), and the ongoing careers of various politicians.

But there is something more straightforward which has come up again and again in different guises. It is the question of whether we believe in politics.

Here is one guise it comes in. The scientists and the farmers and the fishermen and the regions and all sorts of charitable bodies who and which get money from the EU have had to ask themselves: will they be worse off if we leave the EU? If we leave, it will be up to the UK government whether they go on getting the grants, and enjoy other advantageous arrangements, which they get today. The farmers and the fishermen and the regions seem to be more confident than not that they'd be ok. The scientists and the charities appear to be seriously scared.

It is hard not to conclude that the scientists and the charities believe, having thought about it, that they have no real case for getting this money, and that any sensible future UK government would turn off the taps. It is understandable that they should vote Remain, but quite baffling that they think this would be a reason for the country as a whole to vote Remain. It is, after all, the very same electorate voting in the referendum tomorrow which will be voting in the next general election, to choose the government and set the tone of policy towards this as towards everything else. These lobbies seem to be telling us voters not to trust ourselves.

Here is another manifestation of the issue. I've heard that EU laws on animal welfare or the environment or the protection of workers or any number of other issues, are frightfully good, and that this is a reason to stay in the EU. Presumably, the thinking is that, if we leave, future UK governments will have the option of tinkering with these laws, and that the people making this argument think that, all things considered, such tinkering would not be to the advantage of the lobbies they represent. Again, they are telling the voters in the referendum not to leave such questions to the judgment of voters in future general elections: themselves.

It is a strange argument, but not an entirely unfamiliar one. Sometimes people do vote to have less say. People vote in dictators, and vote to keep them. (The referendums to maintain the regimes of Louis Napoleon and Pinochet spring to mind.) Sometimes people vote in, or otherwise willingly accept, 'technocratic' governments, made up of people who haven't come up through the normal processes of party politics, but are plucked from universities and think tanks.

What is happening in these cases is a rejection of politics. People are saying in one big vote that they do not want a say about a lot of smaller things. They do this, usually, for a limited time in a moment of national crisis, either as a result of war or unrest, or because of the collapse of the normal political institutions as a result of endemic corruption or a breakdown of the rule of law. It is characteristic of such situations that the term 'politician' has become a term of abuse. The political class is no longer trusted. Voters would rather have a general or a university lecturer running things.

The first question for us is: have we got to that situation in the UK? Are things this bad? The second question is: does the EU represent a less partisan, less corrupt, and more competent system of government that what we are likely to come up with on our own?

I think those questions answer themselves. I don't have a great deal of trust in our current elected politicians, but the EU, to me, just looks like the worst aspects of them, in a form entirely above popular scrutiny, and answerable to no one. It may have given this or that person or lobby a sweet deal on this or that issue, but that is not a reason to give up on politics. Politics is a frustrating and dirty business, but it's not as bad, in normal circumstances, as no politics at all.

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Today I am reposting this, from July 2015.

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This is not the kind of blog which goes through people's bins - metaphorically speaking - looking for scandalous accusations to make against priests, bishops, and prominent lay Catholics. Nevertheless, I do from time to time talk about events which I would rather had not happened. Events which shed a poor light on the Church, which reveal problems. I do this because persistently to ignore the things which are causing pain, sometimes great spiritual suffering, to my fellow Catholics, where these are issues on which I would be expected to take an interest or have some light to shed, would be to a failure of charity.

That's right, a failure of charity.

Here is a parallel. Suppose that you know that a child, or indeed an adult, X, has suffered emotional or physical abuse at the hands of person Y. You meet X and say nothing about Y. Y comes into the room, you greet him warmly, show him respect and deference, shake his hand, smile, and so on. He goes off again, leaving you with X, and you say nothing about it. Or, you praise Y in X's presence, you talk about all his good qualities, you say loudly how lucky we all are to have Y among us.

Have you acted with charity? No.

This is the behaviour, of which the Church has seen far too much, of complicity. It is not just a matter of taking part in a cover-up, though that might be part of it. I want to focus on the effect on the victim. What you are saying, by implication, to the victim, is: I do not take your suffering seriously; I do not want to hear about it; your hurt and anger have no place in polite society; you, the victim, should deny your own feelings, if possible even to yourself.

These people who fall among thieves - how inconvenient they are! How embarassing! The only thing to do is to pass by on the other side. To stop would be an implicit criticism of the thieves, and that wouldn't be right.

This kind of reaction from friends and acquaintances explains why victims of various forms of abuse so often do not speak out, or not for many years. The attempt to force them to deny reality is deeply unhealthy, and can even lead to mental illness.

Now, abuse can take many forms. Not all are equally serious. I have used an extreme example to establish a principle which will apply even in less extreme cases. But we can generalise. To those who have suffered in the Church, from the unjust exercise of power, we must say: you don't need to pretend everything is wonderful in the Church for us to accept you as part of our family. We won't try to make that pretence ourselves. We can talk about the problems, and perhaps even talk about ways to alleviate the suffering, and - who knows? - how to prevent it happening again.

Notice what I am not saying. I'm not saying that the victims of abuse, or their supporters, have a blank cheque to make wild accusations, libel others, use indecent language in public forums, etc. etc..

Nor am I saying that the abusers, those who have acted unjustly, should forfeit the respect due to their offices, if any, or as human beings, or that they may not themselves need our sympathy and help. In many cases their actions have arisen from their own sufferings, for which they deserve sympathy and help, and where appropriate even justice. Again, it would be inconsistent, an inconsistencly all too avidly taken up by some in authority in the Church, to throw those accused of crimes under a bus before considering the evidence.

Bloggers have a limited role, however. We don't have the resources to carry out investigations; we don't have the authority to make judgements. What we can do is report, and sometimes put together, facts which are already in the public domain. Some people would like us to stop; that's been the cry since blogs began. If that involves looking the other way when our fellow Catholics are suffering, I'm sorry but the answer is 'No'. At least from this blogger.

For those critics of blogs who are Catholic, I would ask, what part of Canon 212 don't you understand? Speaking of the laity, it tells us this.

Can. 212 §3 They have the right, indeed at times the duty, in keeping with their knowledge, competence and position, to manifest to the sacred Pastors their views on matters which concern the good of the Church. They have the right also to make their views known to others of Christ's faithful, but in doing so they must always respect the integrity of faith and morals, show due reverence to the Pastors and take into account both the common good and the dignity of individuals.

Pro scientia, competentia et praestantia quibus pollent, ipsis ius est, immo et aliquando officium, ut sententiam suam de hisquae ad bonum Ecclesiae pertinent sacris Pastoribus manifestent eamque, salva fidei morumque integritate ac reverentia erga Pastores, attentisque communi utilitate et personarum dignitate, ceteris christifidelibus notam faciant.

I've written more about clerical abuse under this label here.

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Yesterday Pope Francis gave a press conference at St John's Lateran.

NBC News:
"Young people say 'for life,' but they do not know what it means," he said. And because they get married with the philosophy that a marriage can be ended if it becomes an "inconvenience," their marriages are "nulli," he said, using an Italian word that can be translated as "baseless" or "invalid."

CNA:
“It’s provisional, and because of this the great majority of our sacramental marriages are null. Because they say “yes, for the rest of my life!” but they don’t know what they are saying. Because they have a different culture. They say it, they have good will, but they don’t know.”
...

Pope Francis attributed the marriage crisis to people who “don’t know what the sacrament is” and don’t know “the beauty of the sacrament.”

“They don’t know that it’s indissoluble, they don’t know that it’s for your entire life. It’s hard,” the Pope said.

Perhaps what the Pope has in mind, to borrow a line of argument from Amoris laetitia, is that while intellectually understanding the teaching of the Church, they do not grasp it deep down. I can understand this line of reasoning, and it may well be true. People who have been brought up in the culture of cohabitation and divorce do not have those habits of mind, those expectations and patterns of behaviour, which are so important in making a permanent commitment stick, and which (in an Aristotelian way) can be described as necessary at a complete grasp of a moral concept. However, this does not undermine the validity of their marriages.

Validity is not dependent upon such 'deep down' virtues, or a deep down 'grasp' in this sense. It depends on a relatively superficial, intellectual comprehension, and the assent of the will to that comprehended idea. We all capable of understanding what a life-time annuity is, a life-time driving ban, or an indelible tattoo. There is nothing hard to understand about the indissolubility of marriage, either. Young people may be poorly prepared to live it, but they know what it is. Furthermore, they have a right to marry, and the rest of us have an obligation to respect the validity of a marriage, unless it is shown to be invalid.

This is not all, however. As well as suggesting that sacramental marriages are invalid, Pope Francis suggests that de facto unions which are neither sacramental nor civilly formalised are 'real marriages' with 'the grace of a real marriage'. However, this is not so. They are not real marriages in civil law, in canon law, naturally or sacramentally, and the couples are not in a state of grace, and do not receive the sacramental grace of marriage. It is possible that the couples are acting in good faith, but you can't receive the grace of a sacrament which you haven't bothered to receive. Pope Francis' explanation for their refusal to marry is not helpful to their cause: the 'husband' is afraid of the commitment. So in these cases there is an explicit refusal of a life-long commitment. Even among non-Catholics, not obliged to follow the Church's form, such a union could not be sacramental. Even among pagans, this could not constitute a natural marriage. It may have a measure of fidelity, but it lacks the intention of permanence.

Last Saturday evening the Oxford Gregorian Chant group, the Schola Abelis, sang Vespers in Merton College Chapel in Oxford.

Fr Richard Biggerstaff, the Director of the St Barnabas Society, officiated.

We don't often do services in Anglican chapels, but Vespers is a rather different proposition from Mass. It was an opportunity for the Schola to tackle the somewhat different challenges of the Divine Office, compared to Mass, and to sing in the wonderful acoustic of Merton's historic chapel, as well as to honour St Barnabas and beg his interecession for the important work of the St Barnabas Society.

This supports Anglican and other ordained ministers who become Catholic, frequently losing their livlihoods in doing so. Go and support them through their website here.

The Schola Abelis is the only choir in Oxford focusing on Gregorian Chant. And though I say it myself, we sounded very good at Vespers. Anyone, from Town or University, who is interested in singing with us should contact us (oxfordgregorianchant@gmail.com). We don't expect previous experience singing chant - or anything else. I should mention that it is an all-male schola.

These days we are being looked after, in the capacity of cantor and trainer, by Will Dawes, a professional singer based in Oxford with an excellent knowledge of chant. Amusingly enough, he also directs an all-female liturgical choir. There is something for everyone in Oxford!

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