Chairman's Blog
The Jews and the Liturgical Reform: in the Homiletic and Pastoral Review
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| Venerating the Cross on Good Friday (St Mary Moorfields, London) |
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| Chanting the Passion Narrative on Good Friday. |
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Culture and Demography: for 1P5
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| Servers and Sacred Ministers at Mass for the Latin Mass Society's AGM at Westminster Cathedral in 2021. Phot: John Aron. |
This is a reflection on two books published this year:
Catherine Pakaluk Hannah’s Children: The Women Quietly Defying the Birth Dearth (Regnery, 2024)
Paul Morland No One Left: Why the World Needs More Children (Forum, 2024)
Over the last decade or two, we have become used to the fact that we are facing a demographic winter. For some time this fact had to struggle to be heard, because of the entrenched idea that the problem was the opposite, a population explosion that would overwhelm the world’s capacity to produce food. Although this theory was dominant in the 1970s and 1980s, and lingers to this day in some circles, it was always very dubious and for a long time now has been clearly false. The rate of the growth of the world population peaked in the early 1960s. The growth rate has continued to decline since then, and as night follows day it will fall below zero in the decades to come, and the world population will begin to shrink.
These two books give important insights into the relationship between economics, demography, and values. Paul Morland is a demographer without a particular religious axe to grind: he frequently reminds his readers of his support for contraception. Catherine Pakaluk, married to the Catholic philosopher Michael Pakaluk, is a Catholic mother of eight, and also a social scientist with a background in economics, who led a research project to interview 55 women in America who had college degrees and at least five children.
Paul Morland sets out the facts of the demographic implosion the world is facing: how severe it is, how difficult to reverse it will be, and the frightening consequences that can be expected from it. These consequences are already unfolding in Japan, a rich country where old people are increasingly dying alone and untended in their homes. Japan is unusual in having resisted mass immigration as a solution to falling numbers of young people joining the workforce, but as Morland points out, the world as a whole cannot solve its demographic problem through immigration. When poorer countries arrive at the demographic stage that Japan is in today, the consequences for the care of the elderly will be ugly. Already, relatively poor nations such as Thailand and Jamaica have fertility rates well below replacement levels, and many other countries are heading in the same direction. The demographic winter will reach some countries before others, but it is not a problem only for the rich world.
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Fat Tuesday: for Catholic Answers
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| Ash Wednesday last year |
In a recent article, I discussed the penitential character of Advent and noted the difficulty of maintaining this while the world seems determined to make the season an anticipatory celebration of Christmas. A similar problem arises in the context of the beginning of Lent—and goes back much farther, historically.
Lent is the Church’s major penitential season. The degree of rigor has varied over the centuries, but in the 1917 Code of Canon Law (CIC), every day of Lent (except Sundays) was a fast day, when we could eat only one full meal and two light meals. (On most of these days, eating meat was permitted.) Earlier in the history of the Church, the Faithful would abstain from not only meat during Lent, but also even eggs and butter.
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Holy Communion: kneeling or standing?
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| Holy Communion at the LMS' High Mass in Bedford |
It begins:
The recent letter of Cardinal Blaise Cupich of Chicago on the manner of receiving Holy Communion has reignited the long-standing debate over kneeling and standing.
Contrary to the impression one might receive from the at times acrimonious online debate, Cardinal Cupich’s instructions are par for the course and certainly not outlandish. The problem derives from the complex relationship between the norms agreed by the US Conference of Catholic Bishops and a deeper layer of liturgical law and magisterial teaching, which I summarised for Una Voce International here.
Like nearly every Bishops’ Conference around the world (that of Kazakhstan is one exception), the US Bishops long ago asked for, and received, permission from the Holy See to permit the Faithful to receive Holy Communion in the hand, instead of on the tongue. At the same time, communion rails were being torn out in churches all over the world, and instead of priests moving up and down a row of communicants kneeling at the rail, they got the Faithful to queue up while they stayed in the same place.
The two practices – kneeling vs. standing, and receiving on the tongue vs. in the hand – have become fused into a single issue: a traditional practice which emphasises reverence, and a post-Vatican II practice that is promoted in the name of an “adult” attitude, and, when conflict arises, in terms of uniformity and obedience to official directives.