Empty
Published on LifeSiteNews. The article begins:
Despite the fact that his diocese is desperately short of vocations, Bishop Genn of Münster recently declared: “I can decidedly say I don’t care for pre-conciliar types of clerics, and also I will not consecrate them.”
This is not an uncommon attitude, and it is not limited to Germany. I have heard stories from the English seminary, St. Cuthbert’s College at Ushaw, now closed for lack of custom, that superiors were so concerned to root out conservatively-minded candidates for the priesthood that they would watch how they held their hands during Mass. If they folded them prayerfully, this went on the record as a mark against them. Seminarians would meet to say the Rosary in each others’ rooms, in secret, for fear this subversive activity would get them into trouble, and hide theology books by Joseph Ratzinger.
This attitude seems to go beyond a simple matter of theological disagreement. Signs of conservatism are regarded as akin to signs of leprosy, and indeed, it is not uncommon to hear theological conservatism or traditionalism compared to mental illness. It should be said that this attitude is much less bad, at least in the English-speaking world, than it was a generation ago, but it has not gone away, and it is striking that a German bishop should embrace it so openly.
While I lack any special information about Bishop Genn, I think I can shed light on the phenomenon as a whole. The language commonly used about young conservatives and traditionalists – “rigid,” “conformists,” “authoritarian,” “clericalist” – are related to trends in psychiatry which were influential in the decades after the Second World War. Here is a typical description of the “authoritarian personality” published in 1970 (Peter Kelvin, The Bases of Social Behaviour):
Published on LifeSiteNews: the article begins:
Every now and then a closer or more distant blood relation of Britain’s Queen becomes a Catholic, and in doing so is removed from the "line of succession." This is one of the last legal remnants of a system of anti-Catholic discrimination which once saw Catholics banned from living in London and becoming army officers, long after the bloody persecution ended. It means that however unlikely it might have been in any case, swimming the Tiber washes off the theoretical possibility that you could become King or Queen of the United Kingdom of Great Britain and Northern Ireland. Recently, it was the turn of Princess Alexandra of Hanover, who at 19 has adopted the Catholic religion of her mother.
Princess Alexandra is rather more closely related to the houses of Hanover and of Monaco than to Britain’s House of Windsor, and she probably gave this aspect of her conversion little thought. Somewhat closer to the British throne was Lord Nicholas Windsor, who was received into the Church in 2001; he gave an interview to LifeSiteNews in 2011.
Catholics are excluded from the line of succession by the Act of Settlement of 1701; Britain’s monarch is, after all, the Supreme Governor of the Church of England. Catholics are the Act’s targets, because it was passed in the aftermath of the English Revolution of 1688 (called by its supporters the “Glorious” Revolution), which saw the overthrow of the Catholic King James II. The greater friendliness of his brother and predecessor King Charles II to Catholicism and to the leading Catholic power of the time, France, led to the anti-Catholic moral panic of the fraudulent Titus Oates plot. When the Catholic James II had a son, and so looked set to establish a Catholic monarchy for the foreseeable future, a group of powerful Protestant nobles staged a coup.
Read it all on LifeSiteNews
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I have a piece on the Catholic Herald website. It begins:
Recently I spent many hours on the front line of the new evangelisation. In a formerly Christian country, Britain, where the cultural achievements of the Church are still remembered and appreciated, at least by some, I was working on the via pulchritudinis: the “way of beauty”.
As Pope St John Paul II expressed it in 2003 (Ecclesia in Europa 60):
“Nor should we overlook the positive contribution made by the wise use of the cultural treasures of the Church. … artistic beauty, … a sort of echo of the Spirit of God, is a symbol pointing to the mystery, an invitation to seek out the face of God made visible in Jesus of Nazareth.”
Where was I? At Oxford University’s Freshers’ Fair, as I am every year, recruiting singers for a Gregorian Chant schola named after an Oxford student who died for the Faith, Blessed Thomas Abel.
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Pope Benedict had imposed on Cardinal McCarrick sanctions similar to those now imposed on him by Pope Francis: the Cardinal was to leave the seminary where he was living, he was forbidden to celebrate [Mass] in public, to participate in public meetings, to give lectures, to travel, with the obligation of dedicating himself to a life of prayer and penance.
Your Eminence, before I left for Washington, you were the one who told me of Pope Benedict’s sanctions on McCarrick. You have at your complete disposal key documents incriminating McCarrick and many in the curia for their cover-ups. Your Eminence, I urge you to bear witness to the truth.
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| SS Gregory & Augustine, Oxford |
6:00 pm – Votive High Mass for St Gregory the Great
7:30 pm – Refreshments
8:00 pm – Lecture by Dr Kwasniewski: “Pillar and Ground of the Roman Rite: The Roman Canon as Doctrinal and Moral Norm”
8:30 pm – Signing of Tradition and Sanity: Conversations & Dialogues of a Postconciliar Exile (Angelico, 2018)
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| Aylesford Priory |
Saturday, October 27th – Annual LMS Aylesford Pilgrimage: Relic Chapel, Aylesford Priory
12:45 pm – Confessions (Fr Neil Brett)
1:30 pm – Missa Cantata (Votive Mass of the Blessed Virgin Mary) Fr Matthew Goddard FSSP
de Rivera, Missa a cuatro voces
Kwasniewski, “Benedicta et venerabilis” UK PREMIERE
Kwasniewski, “Ego mater” WORLD PREMIERE
(All sung by Cantus Magnus under the direction of Matthew Schellhorn)
3:00 pm – Talk by Dr Kwasniewski: “The Spirit and Spirituality of Gregorian Chant”
3:45 pm – Enrolment in the Brown Scapular
4:15 pm – Vespers (Little Office of Our Lady) and Benediction
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| Shrine of St Augustine (designed by Pugin) |
Sunday, October 28th – Shrine of St Augustine, Ramsgate, Kent
12:00 pm – High Mass for the Feast of Christ the King
Kwasniewski, Missa Rex in Æternum WORLD PREMIERE
Kwasniewski, “Christus vincit” UK PREMIERE
Kwasniewski, “Jesu dulcis memoria” UK PREMIERE
(All sung by Cantus Magnus under the direction of Matthew Schellhorn)
2:30 pm – Lecture by Dr Kwasniewski: “On Living Tradition: The Basic Good of Catholic Culture and the Spiritual Discipline of Fine Art”
Sunday, October 28th – Church of St Anne Line, South Woodford, London
6:00 pm – High Mass for the Feast of Christ the King
7:30 pm – Talk by Dr Kwasniewski in Parish Hall (7 Grove Crescent, South Woodford, London, E18 2JR): “Tradition as Ultimate Norm: Clearing up Confusion about Essentials and Incidentals”
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| Our Lady of the Assumption & St Gregory |
Tuesday, October 30th – Church of Our Lady of the Assumption and St Gregory, Warwick Street, London
6:00 pm – Vespers with Palestrina’s Magnificat quinti toni
(Sung by Cantus Magnus under the direction of Matthew Schellhorn)
6:30 pm – Lecture by Dr Kwasniewski: “Liturgical Reform, Ars Celebrandi, and the Crisis on Marriage and Family”
7:30 pm – Signing of Tradition and Sanity: Conversations & Dialogues of a Postconciliar Exile (Angelico, 2018)
For Oxford:
For all events:
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LifeSiteNews has a piece by me on the lay vocation. It begins:
Recent and very public failures of bishops raise the question of what role the laity should have in the Catholic Church. Lay people can feel like dumb spectators watching a tragedy in which bishops and other clergy have all the leading roles. This is clearly not a healthy situation, but what, in fact, is the lay vocation? In what way are lay people called, as members of Christ’s mystical body, to advance the kingdom of God? Certainly, the laity are crew, not just passengers, in the barque of St. Peter, and not even subordinate crew. As the 1983 Code of Canon Law tells us (Canon 208):
From their rebirth in Christ, there exists among all the Christian faithful a true equality regarding dignity and action by which they all cooperate in the building up of the Body of Christ according to each one’s own condition and function.
What, then, is the function related to the lay condition? The Second Vatican Council’s Decree on the Apostolate of the Laity, Apostolicam actuositatem (4) tells us:
The laity must take up the restoration of the temporal order (ordo temporalis) as their own special task. Led by the light of the Gospel and the mind of the Church and motivated by Christian charity, they must act directly and in a definite way in the temporal sphere.
As the Decree goes on to detail, this can be done in the context of family, professional, and political life.
What this suggests, along with the traditional teaching of the Church on the “two swords,” the division of labor in the Christian society between Pope and Emperor, is that bishops and clergy as such should not seek to direct in detail the work of Catholic statesmen, academics and teachers, and parents. It is given to the clergy, and above all to bishops, to judge according to the moral law, but judgment on matters of prudence — scientific judgment, educational judgment, political judgement, and so on — is the special gift and duty of the lay state.
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LifeSiteNews has published a short piece of mine on the Prayer to St Michael, reflecting on the renewed used of the Prayer to St Michael by in six dioceses of the United States of America, in the context of the abuse crisis.
I write:
The [Second Vatican] Council’s Pastoral Constitution on the Church in the Modern World, Gaudium et spes 37 remind us:
A monumental struggle against the powers of darkness pervades the whole history of man. The battle was joined from the very origins of the world and will continue until the last day, as the Lord has attested.
This is exactly what the Prayer to St. Michael reflects. Why did it ever disappear from use?
Read the whole article here.
The Prayer to St Michael was composed in the context of pressure on the Church from outside, above all from the Kingdom of Italy, which had annexed the Papal States and made the Pope for practical purposes the prisoner of an often hostile government; the intention of the prayers was later changed to the oppression of the Church by Communist Russia. When I published, for Una Voce International, a Position Paper on the 'Leonine Prayers' (of which the Prayer to St Michael is one) said at the end of EF Low Masses, the focus was on the persecuted Church.
The use of the prayer over the abuse crisis, while undoubtedly appropriate as far as the wording is concerned, is very different. Instead of persecution from without, the issue today is the sins of those within the Church, and the damage they have caused.
But actually, is this so different? Since the 1960s those who have refused to sign up to the regime of novelties, of theological madness and sexual licence, have often felt not just ignored, but actively persecuted. This is a true persecution of the Church, using the structures of the Church to carry it out. Indeed, there are precedents for this: the persecution of St Joan of Arc by Bishop Couchon of Bauvais is a classic example. What is remarkable about the situation of recent decades is that entire countries should be dominated by bishops and priests so concerned not to rock the boat by exposing or condeming terrible crimes, that those who do oppose them find themselves harried from pillar to post.
The Masonic, anti-clerical principles of the Kingdom of Italy of the late 19th century and Communist Russia in the mid 20th century have found a new manifestion: within the very walls of the Church.
It remains true, however, that since the sins against the Church are being done by members of the Church, it behoves us not only to pray for deliverance against the Church's enemies, but to do penance for the sins of our fellow-Catholics. A good next step would be for the bishops of the United States following the example of the Bishops of England and Wales in restoring Friday abstinence.
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Last weekend the Catholic Herald published a letter of mine on the Death Penalty.
Greg Whelan (Letters, 14th Sept) claims to be ‘mystified’ by the widespread concern of Pope Francis’ reversal of the teaching of the Church on the subject of the Death Penalty.
He reminds us that the Church has ‘changed its mind’ about the best punishment for various offences. However this is hardly the matter at issue. The crimes he mentions, such as fornication, are still condemned by the Church as grave sins. What Pope Francis appears to be claiming is the discovery of a new grave sin, that of using the death penalty, even when it might be considered most appropriate.
The penal code found in the Old Testament was in force only for a specific group of people for a specific period of time. Other times and circumstances require other legal solutions. It is preserved for us in Scripture, however, because it teaches us about the seriousness of the crimes it condemns and the importance of the search for justice. Among other things, as St Paul reiterates (Rom13:4), it makes clear that the Death Penalty can rightly be used.
Perhaps we live in such a blessed age that it is no longer necessary. If so, we should be glad, but not imagine God erred when he included the Death Penalty in the Bible’s judicial system.
Yours faithfully,
Joseph Shaw
It was unfortunate timing that the letter of concerned academics and pastors to Cardinals setting out their grave concerns about Pope Francis' claims on the Death Penalty was immediately overshadowed by the Pennsylvania Grand Jury report, which has been followed by an unending stream of scandal. It remains important, because it represents the most open example yet of an attempt to reverse a teaching of the Church established in Scriptures, the consensus of the Fathers, and the Ordinary Magisterium.
Of course, like Steven Long one can take the view that the Pope doesn't mean to change the teaching at all, but has simply expressed himself very badly. But the letter to which I was responding in the Catholic Herald was taking the more usual view, that he was. If Pope Francis wanted to affirm Pope John Paul II's view that the Death Penalty was unnecessary and best not used in the circumstances of today, he's gone about it in a very strange way.
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Last weekend I had the following letter to the Catholic Universe printed (last weekend's edition). They cut out the last line, which I've put in bold below, but then you can't have everything.
Sir,
I must take issue with Fr Francis Doyle (Questions and Answers, 14th Sept), who dismisses the traditional identification of the 'sinner' who anointed Jesus' feet with nard with Mary of Bethany and with Mary Magdalen, as a mere 'confusion'. No doubt he would be equally dismissive of the further identification of Mary Magdelen with the 'woman taken in adultery'.
The Latin Fathers of the Church held that these people are the same, and this view has become embedded not only in art, but in the liturgy. In the pre-1969 calendar the feast of St Martha (29th July) is the octave of the feast of her sister St Mary Magdalen (22nd), and in the Dies irae, sung at Masses for the dead, the penitent sinner forgiven by our Lord is called 'Mary'.
Should the views of the Fathers and the testimony of the ancient liturgical tradition, be dismissed out of hand? The Second Vatican Council certainly thought not, directing that future translations of the Psalms conform to 'the entire tradition of the Latin Church' (Sacrosanctum Concilium 91). The 2001 Instruction Liturgicam authenticam notes similarly that translations should reflect the 'understanding of biblical passages which has been handed down by liturgical use and by the tradition of the Fathers of the Church .'
Fr Doyle owes this view of St Mary Magdalen a little more respect.
Yours faithfully,
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| Abraham, our Patriarch |
A letter to The Tablet, which they have apparently chosen not to print.
Sir
As a former Ampleforth pupil (1985-90), I share the disgust of your leader, feature article, and letters page (18 August). I think the various references to the ‘patriarchal’ Benedictine leadership model are in danger of confusing the issue, however.
If one wishes to discover the traditional, patriarchal attitude to criminal behaviour, consider the early Roman hero Brutus when, on the eve of battle, his sons were accused of treason. He executed them.
The Christian model of leadership does not endorse Brutus’ savagery, but it does stress a leader’s role in governing for the good of the community. This is the kind of government of a patriarchal family we find described in Proverbs, and modelled by saintly reforming Abbots, Bishops, and Kings in the Christian centuries. They would all have been appalled at the idea that their role had anything to do with giving criminals further opportunities to commit their crimes.
What we find described in the IICSA report into Downside and Ampleforth is not the rule of a ‘father in God’ inspired by a traditional conception of God himself. Rather, we see the influence of a modern conception of a ‘God without wrath’, a senile and indulgent grandfather. The problem is not the Benedictine model of leadership: the problem is the corruption of that model.
Yours faithfully,
Joseph Shaw
My letter was addressed to the question, treated by the leader and feature articles, of the relationship between the Abbots of these abusive monasteries and their monks. The idea that the problem in these communities was that the Abbots were too harsh on their monks is a sick liberal fantasy. When it came to dealing with abusers, those in authority were all meek and indulgent. One said to me once, when I suggested that an abuser with an alcohol problem be told to give up: 'Oh no, to be effective it must come from him.'
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