Latin Mass Society

Chairman's Blog

14/06/2017 - 10:00

Trinity Sunday in Holy Trinity Hethe

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The Victoria Consort under Dominic Bevan accompanied the patronal feast of Holy Trinity, Hethe, celebrated by the parish priest, Fr Paul Lester.

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Readers will perceive that I don't only go to modern churches. Holy Trinity, in fact, is the oldest Catholic parish church in Oxfordshire, dating from 1839. It has some lovely stained glass, and the stunning wall decorations date from the church's centenary refurbishment; architecturally, it is very simple.

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The EF is celebrated here every Sunday at 12noon; on the first and third Sundays, it is sung. Hethe is outside Bicester, not far from Junction 10 of the M40 motorway. (The address is Hardwick Road, Hethe, Nr Bicester, OX27 8AW.)

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13/06/2017 - 15:02

Ember Saturday of Pentecost in Holy Rood, Oxford

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The southern part of Oxford is part of Portsmouth Diocese, since the Thames is the diocesan boundary: as it was in the Middle Ages. So just outside Birmingham Archdiocese, at the modern church of Holy Rood in the Abingdon Road, Fr Daniel Lloyd, Parish Priest and member of the Ordinariate of Our Lady of Walsingham, celebrated the Ember Saturday of Lent. This Mass was sponsored by the Latin Mass Society and accompanied by the Schola Abelis, Oxford's dedicated Chant schola (the Oxford Gregorian Chant Society).

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I'm not going to claim that this is the style of church I would choose above all others if I was allowed to choose... no one would believe me anyway. But as a matter of fact this church was built for the Traditional Mass, and the first Masses here were celebrated facing East, as it was last Saturday. Today the EF is celebrated every Friday at 12:30pm, and it is also the place in Oxford to find the Ordinariate Use.

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We had the full set of readings for the Ember Saturday, giving us a wonderful collection of texts - Scripture, collects, and chants - to deepen our appreciation of Pentecost.

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It is correct to say that great church architecture is appropriate for the Mass, and helps to lift the heart and mind to God: as does great liturgical music, and also smaller things like vestments and church plate. But I rather resist the idea that some styles of architecture render a church 'unsuitable' for the Extraordinary Form.  If there is room to genuflect in front of the altar, and space for the ceremonies, then it is possible to celebrate the EF, and it is always good to celebrate the EF.

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Modern churches tend to have plenty of space: the problem with space comes from churches where the altar has been moved towards the nave from a historic position against the end wall. Modern churches also tend to have good acoustics: the problem for acoustics tends to come from excessive carpeting, blessedly absent from Holy Rood.

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At any rate, I'd rather attend Mass in a modernist car park, which has been dedicated to Catholic worship, than in a Gothic masterpiece which has been secularised. And Holy Rood is not as bad as that by a long chalk - for the real modernist car park experience you have to go to the 'underground basilica' in Lourdes where the SSPX has celebrated Mass for pilgrims.

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If the architects of that monstrosity and, perhaps, the forward-looking builders of Holy Rood, are turning in their graves at these developments, that's fine by me.

And thus the whirligig of time brings in his revenges.

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12/06/2017 - 10:36

Protestantism and the cult of ugliness

Reposted from June 2014. A footnote to what I write here is an interesting fact I have since learned about 'Puritan' fashions: the Roundheads and Pilgrim Fathers and so on wearing black. The contrast between Roundheads and Cavaliers in the English Civil War derived from two different inspirations: the Cavaliers took their fashions from Catholic France, the Roundheads from the Protestant Netherlands. And where had the Netherlands got it from? Spain: a natural influence because of the Spanish control over much of it. This is of course an historical irony, but even in its Catholic origin it was a statement about rejecting frivolity and licentiousness. (See this section of a Wiki article.)

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This is both ugly and glamorous.

Continuing our series on a Catholic approach to fashion, I interrupt the posts of Queen of Puddings with a little philosophical interlude. I promised to say something about how the Protestant attitude is different from the Catholic, something referred to (without being developed) by Tracey Rowland.

Our inveterate commenter 'Eufrosnia' wants to know if there is anything wrong with dressing in an ugly way. Of course there is.

1. Ugliness is a natural evil. (Will anyone disagree with this?)

2. To embody it is bad. (This just follows from 1)

3. To do so deliberately or through negligence is morally bad. (This just follows from 2.)


To build an ugly building is wrong, if it is done deliberately or negligently (when it can be avoided without serious inconvenience). To dress in an ugly way is worse. It evinces a lack of gratitude to God for one's own creation, a lack of respect for oneself, and a contempt of others.  There are even more fundamental issues involved here, as this post will argue.

The trouble with searching for 'Grunge' is that you
get the fashion-industry imitation. The real thing
is a street style and far more extreme.




Dietrich von Hildebrand noted the unfortunate tendency in some of the more rigorist Catholic circles before the Council to disparage natural goods, because they had failed to distinguish them from worldly goods. Worldly goods, like money and worldly honours, have no intrinsic value. To set one's heart on them is to set one's heart on a vanity: on nothing. Natural goods, like beauty, have intrinsic value. Beautiful things were created good by God, or if man-made, they reflect His goodness. To reject natural goods is to reject the goodness of creation and its capacity to reflect God, and lead hearts to God.

Such a rejection is characteristic of Protestantism, and this forms the background, looking at the big picture, of the crisis of fashion we are living through. The Protestants taught that at the Fall nature human became depraved, evil, and by parallel the created world falls under suspicion. The Protestant attack on religious art did not limit itself to devotional images: it included Gregorian chant. Of course it is impossible to exclude the artful use of created things to raise the heart to God completely from religious architecture and liturgy, but Anglicans, Lutherans, Calvinists and Anabaptists settled at different points on this dismal road. The Anglicans smashed the stained glass and abolished the antiphons of Vespers and Compline. The Lutherans insisted that no syllable have more than one musical note. The Calvinists got rid of the organs. All of them created white-washed churches which look like neo-classical meeting rooms instead of holy places.

The Protestant mindset had it that to contemplate a devotional image - a crucifix, say - is to contemplate something other than Christ, to give to the image what we owe to Christ. It is idolatry. By extension, to contemplate any beautiful thing is to focus our attention away from God, onto something else. Something, in fact, which is worthless or even evil, because all created things have been tainted by the Fall.

The Catholic attitude is that by contemplating the crucifix we look beyond it, and raise our minds and hearts to the real Christ. By extension, any beautiful thing can raise the heart to God. Religious and devotional art, of course, expresses all sorts of specific truths, but all art which aims at beauty expresses the Catholic doctrine that God's creation is good even after the Fall. It lost Grace, and was wounded, by the Fall, but it did not lose all its value.




On clothing in particular, the more extreme Protestants adopted a sort of uniform of black and white, without colour or decoration, and with the simplest form. In fact this can look extremely elegant, but the logic of the position would suggest it should not please the eye at all.

Just as devotional images were thought to take the mind away from what they represented, it is easy to develop the idea that clothes distract one from the real person wearing them. The real thing, devotionally, is supposed to be something entirely spiritual: as if the Incarnation had never taken place. Similarly, the real thing in any material thing, including humans, might be thought to be something beneath and separate from the outward appearance. You can see this idea developing in the Enlightenment, in the writings of philosophers imbued with Protestant culture. This is essentially the Heresy of Formlessness which Martin Mosebach talks about, and I make no apology for mentioning this book again. Anyone interested in these issues should read it. 


Applied to the liturgy you get the Novus Ordo. Applied to clothing you get grunge.

In reality, we are incarnated in our bodies, and we express ourselves in our clothes. Garments do not hide us: they clothe us.

09/06/2017 - 17:14

FSSP Ordinations in Warringon

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Mass for the installation of the FSSP in the church, which was previously owned by the
Benedictines of Ampleforth. Abbot Cuthbert of Ampleforth, as well as
Archbishop McMahon of Liverpool, were present.

Next weekend two seminarians of the Priestly Fraternity of St Peter (FSSP) will be ordained to the priesthood in their impressive church of St Mary's, Warrington by Archbishop McMahon. Everyone is welcome to this historic events: the first ordinations in England using the traditional rites since the liturgical reform.

The Fraternity are putting on a full programme for thos who can stay the night in the area. The church can be found on a map here.

The Ordinations Weekend at St Mary’s Warrington (Smith Street, Cheshire, WA1 2NS) will include:

Saturday 17 June:

·         11am Priestly ordination of Deacons Alex Stewart, FSSP and Krzysztof Sanetra, FSSP by Archbishop Malcolm McMahon of Liverpool (no booking needed)
·         1:30pm Refreshments in Priory Garden – while First Blessings are given by the new priests
·         2pm Buffet Lunch at nearby venue (no booking needed)
·         5pm Solemn Vespers
Sunday 18 June:

·         11am First Solemn High Mass of then-Father Alex Stewart, FSSP on the Feast of Corpus Christi, with First Holy Communions of children
·         12:30pm First Blessing by Fr Stewart and Picnic lunch (bring & share) in Priory Gardens
·         3pm: Corpus Christi Procession led by Fr Alex Stewart, FSSP with wider parish: with 30 FSSP clerics, diocesan clergy, First Communicants and families

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06/06/2017 - 18:39

Institute of Christ the King to open a school in Preston, England

This was noted in their newsletter of last weekend. It seems they have a building for the school, which is often a big obstacle to opening a school.

The Institute of Christ the King Sovereign Priest has a very successful, highly professional, bi-lingual school in Belgium, the Brussels International Catholic School, with the energetic English priest of the Institute, Canon William Hudson as headmaster.  It is wonderful news that the Institute is starting something in England; I wish them luck.

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04/06/2017 - 10:48

Book now for the LMS Latin Course: 24-28 July

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Latin is the doorway to a full appreciation of Catholic culture, spirituality, liturgy, history, theology and law. St John Paul II told young people:

Let them realise that this remark of Cicero (Brutus 37, 140) can be in a certain way referred to themselves: ‘It is not so much a matter of distinction to know Latin as it is disgraceful not to know it.’ (Address to the Latinitas Foundation, 27th November 1978)

Don't miss out on the Latin Mass Society's intensive, residential Latin Course, which takes place from Monday to Saturday, 24th to 28th July. Book online here.

Teaching takes place at the Fransiscan Retreat Centre, Pantasph; we have block-booked the convenient and comfortable St Winefride's Guest House in Holywell down the road, run by Bridgettine sisters, for students. Students can also arrange their own accomodation.

We have kept prices down to a minimum: the headline cost, including accomodation, is £340 (+ £80 optional single room supplement).

It is half price for clergy and seminarians, including those about to enter seminary. There is a 10% discount for LMS members: you can join when you book and save money.

The course is taught by Fr John Hunwicke and Fr Richard Bailey, expert and highly experienced priest tutors. There is Mass every day, usually High Mass, with the St Catherine's Trust Summer School, in the Pugin church of St David at Pantasaph.

Priest students can say private Masses before breakfast in the parish church at Holywell next to their accomodation, in the Form of their choice; many over the years have taken part in High Mass at Pantasaph, for example learning how to be deacon or subdeacon.

You won't find a cheaper or more agreeable way to learn the 'Church's language' (as Pope Benedict called it). Read the FIUV Position Paper on Latin in Seminaries here. Book online here.

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03/06/2017 - 10:00

On hat-doffing, in the Catholic Herald

A Roman sacrifice: the (male) priest has covered his head.

This weekend I have a letter in the Catholic Herald about hats.

I've written about headcoverings in church here, and the decline of hats in fashion here.

What I didn't mention in the letter is that the view I put forward in it, which I think is overwhelmingly plausible--that the discipline on head-coverings in the primitive Church was at the time a counter-cultural sign, as a reversal of Jewish practice--contradicts the standard narrative explaining why Catholic women are no long obliged to cover their heads in church today. This view found its way into the 1976 Instruction of the CDF, Inter insignores: that St Paul's stern demand that what he describes as a universal custom among Christians was 'probably inspired by the customs of the period', or, more simply, was a 'cultural fact'.


Inter insignores is a desperate attempt to stop post-Vatican II 'updating' throwing the baby out with the bathwater. The CDF wanted to argue that some of what St Paul and the New Testament in general said about the differences between the sexes was culturally-conditioned and could be ignored, but other things are of perennial and fundamental importance. It is a tricky argument to make, because what St Paul says about male headship and women covering their heads is so much more emphatic and theologically grounded than anything in the New Testament about women not being allowed to be priests. Indeed, if you want to construct a scriptural argument against female ordination, a topic not explicitly addressed anywhere in the canon, what St Paul says about the roles of the sexes is going to have to be your starting point: there is really nothing else.

To reiterate the point about the historically indefensible idea that the head covering rules were 'culturally conditioned', St Paul says that men should uncover their heads, and women cover them. In Jewish practice men's head-coverings were far more important than women's: and still are. In ancient Greek custom (to generalise) neither men nor women covered their heads in cultic contexts, though both could wear garlands of flowers. Anyone can see for themselves scores of depictions of sacrifices on Greek vases from a Google image search. In ancient Roman custom men or women who actually carried out a sacrifice covered the head, but no one else did (apart from those garlands): again, the are scores of ancient depictions which underline the point. There simply is no contemporary cultural practice corresponding to St Paul's rules.

Sir,


Laura Cathcart (Feature, May 26) is correct that men should take off their hats indoors, but this is a very recent custom. Prints and paintings confirm that men of the 18th and even 19th centuries thought nothing of wearing hats in coffee houses. Hat-wearing in the houses of Parliament was so widespread it became part of procedure. Only the Highest Anglicans took hats off to visit churches; earlier, Puritans had doffed them to pray, but replaced them to hear the sermon. The general rule of no men's hats indoors may owe something to the end of the 'Little Ice Age', which lowered temperatures from the 16th to 19th centuries, with a number of consequences for fashion.

The principle that men should not wear hats during worship (even outside), was established in the primitive Church (see 1 Cor 11:4) as a deliberate reversal of Jewish custom, in which men's head coverings during prayer are far more emphasised than women's. Indeed, in most cultures men cover their heads to show their respect: the magnificently attired Taureg in the same edition would cover his face more completely the greater the prestige of the individual he is addressing.

With the decline of hat-wearing for both sexes, it is a historical irony that women covering their heads in church, as many do when attending the Traditional Mass, as well as at the society weddings Cathcart refers to, stands out as a greater counter-cultural gesture than men taking theirs off.

Yours faithfully,
Joseph Shaw
Chairman, The Latin Mass Society

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01/06/2017 - 11:30

Can non-Latinists pray the Latin Mass?

Reposted from Feb 2016

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Eloquent gestures and expressive ceremonies in the Traditional Requiem Mass.

Dr Robert Kinney (his doctorate is in Pharmacy, interestingly) has argued over at the Homiletic and Pastoral Review that is it impossible actually to pray in a language one does not understand, or with a celebrant who is using a language one does not understand.

[A]s Catholics, we believe that the Mass is the most powerful prayer on earth. If the Mass is said in an unfamiliar or entirely unknown language, though, can it properly be labeled as a “prayer”? Or, are the words uttered merely beautiful-sounding syllables without willed meaning?

This would have some pretty radical implications for Catholics visiting foreign countries and Masses celebrated for international congregations: in Lourdes, for example, it is common to find Masses celebrated in several languages, one lection in German, one in English, a prayer in French, another in Italian, and so on. The thought 'they'd be better off using Latin' is one which Dr Kinney presumably shares, since praying just a snatch of the Mass, or hearing just one lection meaningfully, must count as almost pointless.

It also implies that the silent prayers (the 'priestly prayers', such as the Lavabo) of the Novus Ordo are so much mumbo jumbo, even when Mass is celebrated in the congregation's mother tongue. If you can't hear the prayer, you can't understand it, right? As so often, attacks on the Traditional Mass rebound on the 1970 Missal. That Bugnini and Pope Paul VI: they got it all wrong, eh, Dr Kinney?

There is an interesting response to this article over at One Peter Five, which accepts the implication that we should familiarise ourselves with Latin. We should, of course, and you can sign up for the LMS intensive, 5-day Latin Course in July here. But Dr Kinney's argument fails at a more fundamental level.

The real problem with the argument is that he hasn't thought through what 'willed meaning' (and various equivalent phrases in the article) means. The Canon of the Mass, specifically, and the Mass as a whole, is an offering of Christ's Sacrifice on the Cross to the Father in reparation for the sins of mankind. That is a fact which can be inferred from the texts, though such an inference would take a bit of study and effort (particularly, perhaps, in the Novus Ordo), but in any case it should be and, particularly in the context of the Traditional Mass, commonly is, conveyed by preaching and catechesis. If you understand this fundamental meaning of the prayers of the Canon, then you can make this, the fundamental intention of the prayers, your own as you participate at Mass. Thus, as far as the most important meaning of the prayers is concerned, you do understand, and you do pray.

This can be done without a great deal of articulation. Someone without much catechism, who is familiar with the ancient liturgy (less so with the Novus Ordo, perhaps) will be able instinctively to grasp that what is going on is an act of worship. We can imagine such a realisation, for example, even by a non-Christian familar with pagan forms of worship, who encounters the Mass for the first time. Such a person would be correct: the offering of Christ's sacrifice is indeed the supreme act of worship. That degree of understanding is enough for the participant to will the act of worship with the priest. This is what we call the uniting of intentions: what we should do in Mass, is offer the worship together with the priest. Moving beyond the pagan's realisation that it is worship, we intend to associate ourselves with it.

No doubt Dr Kinney will object that, while this may be true at the most general level, many liturgical texts have specific intentions and messages, and ignorance of Latin can be a barrier to making these specific intentions our own. It is true that there are specific intentions and meanings in specific texts, but it is not true that missing out on some of these undermines the validity of our union with the most fundamental and important intention and meaning of the Mass. At least, Dr Kinney had better hope it isn't, because there is really no reason to imagine that this is a bigger problem for a non-Latinist who regularly attends the Traditional Mass, than a non-theologian who regularly attends the Novus Ordo being celebrated in his or her own cradle language.

The ceremonies of the Traditional Mass use a set of symbolic gestures, such as incensing, sprinkling with Holy Water, signs of the cross, and kisses, which any reasonably attentive regular worshiper will pick up and understand without needing much prompting. For example, the priest kisses the Gospel book after reading it: you don't need a degree in liturgical studies to understand that this is an act of reverence and love.

On the other hand, liturgical prayers and passages of scripture do contain some fairly complex theological ideas, whatever language they are declaimed in. In some ways the texts of the Novus Ordo are simpler than those of the Traditional Mass, but in other ways they are harder, because in order to understand them fully one needs to read them in a theological context which isn't provided in the liturgy itself: they require catechesis - instruction outside the liurgy - to understand them properly. But don't take my word for it.

On Communion in the Hand, from Memoriale Domine:
It is, above all, necessary that an adequate catechesis prepares the way so that the faithful will understand the significance of the action and will perform it with the respect due to the sacrament. The result of this catechesis should be to remove any suggestion of wavering on the part of the Church in its faith in the eucharistic presence, and also to remove any danger or even suggestion of profanation.

On Reception under Both Kinds, from Redemptionis Sacramentum
So that the fullness of the sign may be made more clearly evident to the faithful in the course of the Eucharistic banquet, lay members of Christ’s faithful, too, are admitted to Communion under both kinds, in the cases set forth in the liturgical books, preceded and continually accompanied by proper catechesis regarding the dogmatic principles on this matter laid down by the Ecumenical Council of Trent.

On receiving Communion standing, from the General Instruction of the Roman Missal (American edition)
The norm for reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with proper catechesis on the reasons for this norm.

The Novus Ordo, as usually celebrated, is just terribly confusing. The confusion undermines the proper understanding of the prayers and ritual actions, which, Dr Kinney must surely worry, can render impossible the congregation's praying along with the liturgy.

Dr Kinney must be even more worried over the mistranslations of the Missal, so many of which were exposed for all to see in the debate about the improved English translation finally promulgated in 2011. From 1974 to 2011 the faithful were given liturgical texts which failed to express adequately the mind of the Church. This must, I suppose, have prevented them from praying the Mass.

Finally, Dr Kinney must be besides himself with concern over the way that the three-year lectionary regularly serves up as lections in the Mass passages from the Sacred Scriptures which are obscure, not to say incomprehensible. The Traditional One Year cylcle tends not to do this.

Not for the first time, it falls to me to defend the Ordinary Form of the Mass from opponents of the Extraordinary Form. The reality is that a grasp of the fundamental meaning of the Mass is sufficient to allow the worshipper to unite himself with the fundamental intention of the Mass. A good understanding of the specific meanings of parts of the Mass and the texts proper to particular feastdays is to be heartily commended, but is not absolutely necessary. After all, even a lifetime's study of the texts and ceremonies of the Mass (in either Form) will not exhaust their meaning, or eliminate all controversy among scholars, just as a lifetime's Biblical scholarship will never uncover the whole meaning of the Sacred Scriptures.

It does appear to be the case, however, that the drama of the Traditional Mass does a better job at conveying the central meaning of the Mass to the Faithful than translation into the vernacular does for the Novus Ordo. At any rate, this survey of church-going American Catholics found that only half of them realised that the Church taught the Real Presence. That is clearly a mistake which is less easy to make if you attend the Traditional Mass.

For why the use of Latin actually assists the faithful, even those ignorant of Latin, to participate in the Mass, see here.

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29/05/2017 - 17:21

Protecting people against bad ideas

John Stuart Mill

Like everyone else involved in universities and schools, I have had to undergo training on dealing with students who might be at risk of 'radicalisation', as part of the Government's 'Prevent' strategy. In fact I think anyone can access and do this little on-line course. There has been a lot of criticism of the Government's policies in this area, but this aspect at least seems pretty sensible. It contained some important insights into how people are drawn into dodgy groups, which correspond with what I have read about recruitment done by cults, which is of course a pretty close parallel to what is happening. I can't comment on other aspects of Government policy, but I'm not uncomfortable with what I am myself being asked to do as a university tutor. It just looks like good practice: a matter of being concerned with student welfare.

What's interesting is how it seems to be in tension with developing attitudes and even official policies coming from a different direction. Two such tensions struck me.

One is with censorship. The training stressed that it is important to let young people 'try out' the ideas they've heard from potentially radicalising sources, which, it said, they sometimes want to do with authority figures and people they respect. The advice is not to have hysterics when this happens, but try to point them in the direction of a coherent response. Schools and universities must be safe spaces where ideas can be debated without the people mentioning what are in fact pretty bad ideas getting into trouble for it. One example was dealing with a young man being drawn into a racist group by pointing out to him the sacrifice made by members of a variety of ethnic groups for Britain in the Second World War. This kind of counter argument, made one-to-one in a respectful discussion, perhaps with a favourite teacher, will only be heard if he has the confidence to blurt out some of the ideas he has been imbibing. Such an exchange can also lead, of course, to the teacher taking various other steps.
I hope the anti-racism and anti-homophobia campaigners get the memo, because their strategy appears to be to make ever-lengthening lists of ideas and specific words unsayable. The implication of the Prevent training is that this is a really counter-productive strategy, as it contributes to the sense of isolation and of unreasonable persecution on the part of people at risk of radicalisation, and makes them less accessible to the people who could help them.
The other, paradoxically, is with non-judgmentalism. I took a screen shot of one remark made in the training. We must keep people safe from certain ideas and world views, because they are harmful. They are harmful to people who end up being the victims of terrorist atrocities, but they are also harmful, and hideously so, to the people who are drawn into them. It is important to make that point because where we have a duty of care, or a simple concern for student welfare, we are concerned directly with the good of the young person in front of us; it not a just a matter of being a sort of auxiliary policeman trying to prevent a possible future crime.
This means that people who are concerned with the welfare of others, being parents, teachers, university lecturers or public officials, must make value judgements about different kinds of lifestyle and world view and steer the people under their charge away from the hideously bad ones. Now, I'm as concerned as the next chap about how well such value judgements are going to be made by the present generation of politician and public functionary, but the reality is that there is no alternative. The attempt to refuse to make such judgements has the result that policy proceeds on the basis of a particularly indefensible judgement: than none of these ideas is potentially harmful.
This has the implication that the standard liberal criticism of social conservative or 'paternalistic' policies, whether of the past or those debated for today, that such policies are wrong just because they imply value judgements which state agents are not qualified to make, are holed below the water-line. 
No doubt, it will take a while for people to notice this, but there it is. Liberalism's affair with the 'neutral state', canonised in John Stuart Mill's On Liberty, is over.
Related: a post about liberal neutrality.

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27/05/2017 - 15:18

YouTube Video from Roger Buck

Having read two books by Roger Buck, and had some email correspondance with him, it is rather interesting to see him in the flesh, so to speak, on video, for the first time.

My posts about his books:

The lovely Gentle Traditionalist, suitable for non-Trads and indeed non-Catholic readers.

The longer Cor Jesu Sacratissimum: From Secularism and the New Age to Christendom Restored, detailed critique of the New Age, partly autobiographical, and a plea for the restoration of Europe.

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