Wow, Cardinal Lacroix, Archbishop of Quebec, is awesome on Part Two.
Wow, Cardinal Lacroix, Archbishop of Quebec, is awesome on Part Two.
Another side of the anonymity problem: it is rumoured that one bishop acted against a blogger who is a subject of his, as the result of continuous pressure from other bishops; and rumour has it that Cardinal Mueller made those remarks about Ordinariate bloggers because of pressure from bishops, whether American, Australian, or English. I have not the faintest idea whether such rumours of anonymous episcopal back-stabbing have any truth in them whatsoever, but were [imperfect subjunctive] this to be so, my opinion is …
… it would provide the world with an attractive picture of a modern, open, inclusive, grown-up Catholic community at ease with itself and with modern ways if any bishops so concerned devised less Byzantine methods for expressing their views. They could try actually talking to bloggers. But I hope that the rumours, in each case, are as maliciously untrue as rumours so often are.
Well, whew! I know I have the odd Canadian bishop or two reading my blog and I hope none of them have complained!
I sure would love to meet Cardinal Mueller when I am in Rome in a couple of weeks.
I will also be attending a course on social communications that will feature talks by Cardinals Dolan and Barbarin and that will take a look at modern social media.
The Ninth Professional Seminar on the Communication Offices of the Church entitled, Church Communication: Creative Strategies for Promoting Culture Change, aims to offer positive experiences and networking opportunities among communication professionals as well as tools for debating and communicating the faith in the public sphere. When the Gospel is incarnated into lifestyles, ideas, and cultures, a creative force is born that is capable of changing the world. The challenge for the Church communicator is to shed light upon the allure of this innovative force in the various folds of a secular and pluralistic society.
Most Catholics, including priests and therefore one might also suggest bishops too, I would suggest are unconvinced about the need for Evangelisation, the notion of universal salvation, an empty Hell, have taken hold so tightly that there is no reason to Evangelise. It simply doesn’t have a supernatural, salvific or teleological purpose. Universalism means that really evangelising people just ties burdens on people, alienating them from their culture and imposing unnecessary moral burdens on them.
A second not unconnected reason is that we do not know how to evangelise. We do not know what needs to be communicated. Do we actually dare to say that Jesus Christ is the Way, the Truth and the Life and without him no-one can know the Father? Are we not more likely to suggest that Evangelisation is about joining a hand-holding, feel good community, with few moral or faith demands. Our problem is that there is so much confusion about what Catholics actually believe and how Catholics are expected to live.
Wow. True though. Read it all.
In 2007, Tolowa Nona, Bishop of the Traditional Anglican Church of Torres Strait was one of the TAC bishops to sign the letter and copy of the Catechism that were subsequently presented to Pope Benedict seeking his advice as to what the
next step on the road to corporate unity might be. For the Church of Torres Strait this was a solemn and binding act. Following the announcement that an Ordinariate would be erected in Australia, the CTS petitioned the Holy See in2011 for their own Ordinariate rather than become part of the Personal Ordinariate of Our Lady of the Southern Cross.
Since 2013 many discussions have taken place involving, among others, Bp James Foley of Cairns, Msgr Harry Entwistle and Bp Tolowa Nona. These discussions addressed what might be the best way forward taking into account the cultural uniqueness of the Torres Strait and the ecclesial history of the CTS.
As the discussions progressed, the CTS has come to the conclusion that their desire for a separate Ordinariate needs to be a staged process with the prayerful hope that in God’s time it will come to fruition.
Their revised petition, containing some proposals for its implementation, was forwarded to the Congregation for the Doctrine for the Faith in February of this year. The Dicastery considered it in March and the Prefect, Cardinal Müller,
presented their recommendations to the Holy Father.
It is with joyous thanks and deep gratitude to our Holy Father Francis that I am able to announce that he has responded positively to the petition of the CTS and
has given his blessing to the creation of a Territory for the Torres Strait to be established within the Ordinariate of Our Lady of the Southern Cross.
I will be leaving for Rome on Apr. 24 and returning May 5.
So I will be there for the canonizations. I will be taking a course on social communications after that, then hanging out for a few days.
Will anyone of my readers be in Rome around that time?
Grammar and diction unworthy of an editor aside, one of the most striking things about this passage is its tone, or perhaps we should say its genre. The remedies demanded (public recantation, propitiatory sacrifice) are of the sort necessitated by ritual defilement, rather than the giving of offense. It is also clear that Thomas does not merely wish Eich to say that he has changed his views, he truly, sincerely, desperately hopes that Eich be transformed. The key realization is that the howling mob which Thomas has ginned up is only partially an instrument of chastisement. It is also intended to educate. Thomas is in this to save souls.
Whether or not Eich keeps his position, this episode is instructive for those who hold out hope for a détente in the culture wars. The flawed analogy between the movement to end discrimination against African-Americans and the movement to allow gays and lesbians to marry is sincerely believed by many. But it is not merely a convenient piece of rhetoric or a skillful legal strategy. The moral force of the civil rights movement did not permit any sort of accommodation or compromise with bigots, and contemporary social conservatives who believe that they can negotiate more favorable terms of surrender have fallen prey to wishful thinking. What Thomas’s statement and others reveal is that the same-sex marriage movement has inherited that same genuine moral outrage, that same crusading zeal. While supporters of traditional marriage would like to convince the world that they are correct, they may soon find it difficult enough just to establish that they are not monsters. What is certain is that this will not be the last time that a public example is made of a dissenter from the new moral order.
Reminds me of a premonition I had during a Book of Common Prayer (Canada 1962) wedding when it occurred to me this rite might be illegal some day.
I think the zeal the author “Anonymous” discusses though is not so much like that of the American Civil Rights Movement but more similar to the denunciations, show trials and public recantations of Mao’s Cultural Revolution.
But perhaps the most interesting element of Methol Ferré’s analysis is in the answer that he gives to the challenged posed by the new hegemonic thinking:
“This is what happened with the Protestant Reformation, with Enlightenment secularism, and then with messianic Marxism. An enemy is defeated by taking the best of his intuitions and pushing them further.”
And what is his judgment of libertine atheism?
“The truth of libertine atheism is the perception that existence has an intrinsic destination of enjoyment, that life itself is made for satisfaction. In other words: the deep kernel of libertine atheism is a buried need for beauty.”
Of course, libertine atheism “perverts” beauty, because “it separates it from truth and from goodness, and therefore from justice. But – Methol Ferré warns – “one cannot redeem libertine atheism’s kernel of truth with an argumentative or dialectical procedure; much less can one do so by setting up prohibitions, raising alarms, dictating abstract rules. Libertine atheism is not an ideology, it is a practice. A practice must be opposed with another practice; a self-aware practice, of course, which means one that is equipped intellectually. Historically the Church is the only subject present on the stage of the contemporary world that can confront libertine atheism. To my mind only the Church is truly post-modern.”
There is a stunning harmony between this vision of Methol Ferré and the program of his disciple Bergoglio’s pontificate, with his rejection of “the disjointed transmission of a multitude of doctrines to be imposed with insistence” and with his insistence on a Church capable of “making the heart burn,” of healing every kind of illness and injury, of restoring happiness.
And as part of our Anglican patrimony, we had a Simnel Cake blessed on the altar, as well as blessed daffodils handed out to the ladies of the parish and quite the feast downstairs after Mass with a formal tea and recognition of our annual “Mother of the Year” who is our dear Barbara Reid, our Matushka, who will be leaving for Victoria with her husband Fr. Carl Reid after Easter.
While the introit was in keeping with Laetare Sunday, the readings we had were consistent with that of the Roman Church for Lent 4, so Father Carl preached on the readings. A great, thought-provoking, meaty, interesting sermon. And our hymns were utterly sublime today.
Now, I saw this on Facebook on our Dean Father Lee Kenyon’s page about their plans for today:
Mothering Sunday this Sunday. Rose water for the Asperges, roses for the altar, daffodils for mums, three simnel cakes, rose vestments, a parish lunch to include cupcakes with rose decorations (it *is* Refreshment Sunday after all), rosa mystica incense, rosé wine, and part four of the Lent Course, which will be all about relics and reliquaries. I *think* we’ve covered everything…
I brought a bottle of Rose today but we decided to save it for our reception in honor of Fr. Carl and Barb next Sunday following our monthly choral Evensong and Benediction of the Blessed Sacrament. I am also tasked with getting an addition bottle of sherry.
‘Mothering Sunday’ is intimately bound up with the Vetus Ordo liturgical propers for Lent IV, when the Roman Pontiff went to the Basilica of S Crucis in Jerusalem, built upon cartloads of soil from Jerusalem, designed to be ‘Jerusalem-in-Rome’; and the texts were about Jerusalem, the True Jerusalem, the Jerusalem quae sursum est, quae est mater nostra. Wonderful texts; wonderful Biblical exegesis bound up in them. Upon this grew the easy, pleasant social customs of Mothering Sunday. This is a superb example of the combination, within our Christian culture, of high theology, high liturgy, graciously incarnated into popular customs so attractive that they even have the power to survive the demise of the culture which gave birth to them. ‘Inculturation’, and with a vengeance! But none of this had any weight with those who after the Council, ruthlessly, unreflectively, demolished the liturgical foundations upon which this entire superstructure rested.
And, of course, similar points could be made about the Festival of S Valentine. And here I have our beloved Holy Father Pope Francis with me. He had a ginormous gathering of engaged couples organised on that day, and he preached to them about … er … Ss Cyril and Methodius? … the importance of the Cyrillic Alphabet?the necessity of using papal authority to discipline (as S Methodius did) the German bishops?
I think it would be very useful to help the Catholic laity to understand that, when they hanker after Mothering Sunday and S Valentine’s Day, they are in fact manifesting their instinctive, praiseworthy, preference for that liturgical culture which constitutes the ‘bad’, ‘regressive’, Traditional Latin Mass. It is noteworthy that, in the half-century since the Council, the post-Conciliar liturgical texts have not themselves had any apparent power to inculturate themselves into our society and to generate anything similar to what the classical texts had produced. Those who most vigorously promote the new texts seem, in practice, much more determined to ignore the texts they sponsor and to create a parallel calendar of ‘Missions Sunday’, Thingummy-gig Sunday … and all the rest. There so often seems to be something which it is so very much more important to preach about than the lections which the 1960s proudly bestowed upon us when they stole Mothering Sunday away from us.