26 September 2017

"The Filial Correction" - Some personal reflections (2)

Another significant detail (I give my opinion here purely as an individual) is the adherence to the Correctio of His Excellency Bishop Bernard Fellay, Superior of the Society of S Pius X, and of another priest of that Society.

What cheers me is that the Society is boldly standing up for the Gospel, as, indeed, one would expect the sons of Marcel Lefebvre to do ... and is also taking part in the life of the mainstream Church. It was never the intention of Archbishop Lefebvre that the Society should be a ghetto, even a tolerated ghetto, within the Church. That is why the Society so long (and so ultimately successfully) insisted that every priest of the Latin Church (and not only clergy of tolerated groups) must be known to possess the unfettered right to use the Old Mass.

I do not wish to be unjust to anybody ... and so I apologise if I have missed anything ... but I have not noticed that the Fraternity of S Peter, or the Institute of Christ the King, have been very public in the controversies which have followed the publication of Amoris laetitia. I would yield to no-one in my belief in the primacy of the Liturgy; but liturgical battles are not the only conflicts in which our Holy Father has in effect summoned us to Fight a Good Fight. Of course, responsible superiors have to bear in mind the damage which may be done to their institutions if they fall under the disfavour of heterodox, or just plain nervous, local ordinaries. But, surely, by virtue of our baptism, we still have some  obligation to bear witness to the Gospel in the context of the Universal Church Militant.

Furthermore, the Correctio, based on the Magisterium of two millennia, is also willing to allude in its footnotes to the Magisterial teaching of Vatican II and of the later pontiffs, particularly the doughty Veritatis Splendor of S John Paul II (so disgracefully ignored in Amoris laetitia). The SSPX has been wary of the Magisterium of this period; understandably so. You do not need to remind me of the ambiguities in some documents; of the dangerous hares which were sent running in all sorts of directions. But for those of us in uncomplicated canonical relationships with the Holy See, such documents, in all their unevenness (including, in some cases, facile optimism and deliberately dishonest ambiguities), have been part of the currency in which we have had to do business. I again commend Aidan Nichols' fine and balanced The Council in Question, in which he admits the presence of an element which "occasions a genuine difficulty for orthodox Catholics". (We have just heard of the death of the admirable Brunero Gherardini, Canon Theologian of S Peter's in Rome, who wrote A much needed discussion, and whose Funeral was yesterday. C.A.P.D..)

I believe that acceptance of this situation ... that, perforce, we talk to each other in a theological dialect which has been influenced by Vatican II and the "Conciliar" popes ... is the substance of the doctrinal requirements which have been made of the SSPX.  Bishop Fellay's participation in doing Theology within this general, if imperfect, context seems to me a sufficient and potent indication that the Society should be given a proper, and protected, and canonical status without further nitpicking.

It is a part of the Catholic Church; it has witnessed with great courage for nearly half century to the Faith once and forever delivered to the Saints. The time has come for it to be seen as an insider, not an outsider, in the momentous debates now happening within the Church Militant; the time for it to be heard.

25 September 2017

"The Filial Correction" ... some personal reflections (1)

Readers, I hope, have read carefully the Filial Correction of the Roman Pontiff.

One point which, speaking only on my own behalf as an individual, I would like to make is this.

The Correctio represents a return to an era of robust and energetic debate between differing theological tendencies, or "schools", within the Church.

It is now very clear that we do indeed again have "schools" ... most conspicuously, a Bergoglianist Party ... in the Latin Church. Just as once we had the Franciscans pitted against the Dominicans ... Jesuits and Jansenists ....

The difference in our present situation is that one of these "schools" or parties - the Bergoglianist - is headed by the Roman Pontiff himself (or else by individuals who have worked themselves into the position of being able to manipulate the papal office). This is confusing; Christifideles are not accustomed to having to make the distinction between what the Pope does as the head of a party; and what he does by virtue of his Petrine Ministry. But we are left with no alternative except to work within this confusing situation. The pope is the boss, and this, clearly, is how he wants things.

Amoris laetitia was obviously not a binding Magisterial document. Papa Bergoglio himself made this near the beginning (Paragraph 3; this sentence, amusingly, appears to constitute one of the most lucid and clear propositional statements in the document!). I quote:
"Confirmare volumus non cunctas doctrinales, morales, vel pastorales disputationes per magisterii declarationes esse absolvendas."

My translation [and comments]: "We [notice the 'majestic', formal plural] wish to confirm [a formal, judicial term] that not all doctrinal, moral, or pastoral disputations [a term redolent of debates between different theological tendencies in the medieval Schools] must be resolved through declarations [a term with a long history in Magisterial documents] of the Magisterium." 

As Cardinal Mueller when Prefect of the CDF made clear, if the pope wished to set aside what his predecessors had formally set in place, he would need to do so with clarity, and to do it explicitly. Pope Francis not only did not do this; he made clear, in the sentence I have just presented, that he had no intention of doing so. 

Those portions of Amoris laetitia which have been demonstrated, at least prima facie, to contradict the Magisterium set in place by recent and earlier popes, are clearly nothing more than statements of the opinions held by (just) one party within the Church Militant here in Earth, the Bergoglianist Party. 

The Correctio filialis takes up the implied invitation by the Holy Father to enter into these disputationes about questions which, in the professed view of him and his party, are unresolved.

And the Correctio participates in this stimulating dialogue by making the counterclaim that particular questions which the Bergoglianist Party regards as still open have in fact already been resolved by the Church's irreformable Magisterium. 

Nothing complicated about all that, is there? 

Fr Michael Moreton

Today is his Year's Mind. May he rest in peace.

24 September 2017

Mary and heresies and the Reign of Sex

I wish all readers a wonderful solemn Day of our Lady of Walsingham. Today is the first time since the erection of the Ordinariate of our Lady of Walsingham that our titular Solemnity has come on a Sunday, thus replacing the Sunday Mass. She it is who  Ransomed three Ordinariates out of slavery in (what our other Patron, Blessed John Henry Newman, once called) the House of Bondage.

We are blessed with quite a number of feasts of our Lady at this time of the year. In the Breviary Common of our Lady, there is a phrase that sticks in my mind: one of the antiphons at Mattins credits the Theotokos with "destroying all heresies throughout the world".

This was, of course, particularly true in the period of the first Four Councils, when Arianism and Nestorianism were both put down by the assertion of her title as Mother of God.

But what is the great heresy of our own day? Surely, the Reign of Sex. Pius XI and Paul VI effectively foretold the preoccupations of the current world. Some people, simple souls, believed that pharmaceutical contraception would simply enable nice respectable married couples to ensure nice respectable two year gaps between the nice babies they would have ... nothing more than that.

How naive. How pathetic.

So we now have a culture in which ... but, since you can guess what I'm going to say, I don't need to spell it all out.

And we are told by the current occupant of the Roman bishopric that it is no longer polite to describe adulterous relationships in terms which the adulterers might find upsetting. And we are told by the secular State that, if we are not very careful in what we say, the Diversity Police will come knocking on our doors.

It's not that some new problem has arisen. Ever since the Fall, human sexuality has been assaulted by disorders. Somebody once wittily observed that Sexual Intercourse was invented in the 1960s. But did nobody ever feel and fall for a sexual temptation before then?

The only difference between this age and every preceding culture? Now, it is the Official Message of the ministers of the Zeitgeist that, in sexual matters, Fay ce que voudras admits no qualification (except as regards paedophiles).

Paul VI spoke about the Smoke of Satan entering the Church. Some traddies have tended to assume that liturgical disorder is what he had in mind. I wonder whether it might have been the complete collapse of the concept of boundaries within Sexuality.

Mary, Mother of God, Mary Ever-Virgin, Mater Purissima, stands as the great condemnation of the Reign of Sex, as she does of every other heresy.

Could there have been any better day on which to publish the Correctio Filialis?

23 September 2017

Breaking News

There are wild rumours on the Internet about News due to break tomorrow, Sunday. They are, as far as I know, all wrong. Far too wild. Far too dramatic. Far too much in the febrile spirit of the current pontificate. Calm down! ... No; it's not that, either !!

But, tomorrow, a piece of news will break: an action taken by a small group of small and very humble Christian people from many countries; some men, some women, some lay, some clerical.

It may not (to quote Churchill) be "the beginning of the end" of the disorders of this pontificate.

Its effect will depend on you and thousands like you. Depending on how you, with God's grace, take it forward, it might be looked back upon in the future as (Churchill again) "the end of the beginning".

It's up to you. And to our Lady of Fatima and Walsingham, who promised that her Immaculate Heart will prevail.


Pope Honorius I

Surprising, isn't it, how many people seem to be interested in the case of our late beloved Holy Father Pope Honorius I, just now ...

But I would like to be frank about something I don't understand.

Here it is: the claim of the subsequent Magisterium to have expelled Honorius I from the Church. I do not see how it is possible to do this to someone who is dead. Ecclesiastical authorities, as far as I am aware, only claim and have jurisdiction over or within the Church Militant (indulgences, for example, can only be applied to the Departed per modum suffragii). Or does the phrase mean something like deleting his name from the diptychs of the Dead ... a sort of ecclesiastical version of the secular damnatio memoriae? Can any Conciliar or Patristics expert explain?

I feel much happier with the way our Holy Father Pope Leo II wrote to the Spanish Bishops: " ... Honorio, qui flammam haeretici dogmatis non, ut decuit apostolicam dignitatem, incipientem extinxit, sed negligendo confovit".

I like two things in particular about this:
(1) it exemplifies Newman's highly important point that the job of the Roman Church is to be a remora, a barrier against innovation ... the duty of its bishop, because of his apostolic, Petrine, dignity, is to 'extinguish the fire of heretical doctrine as soon as it first begins'; and
(2) it makes clear that Honorius encouraged heresy by neglect.

Does this have any relevance for our times and our troubles?

Whatever may be the objective meaning of Amoris laetitia, whatever the intentions of the current pope in issuing it, there can surely be little doubt that he has de facto encouraged heresy by neglecting to correct those bishops and episcopal conferences which have promoted interpretations of the document constructively allowing for adultery.

This, in my own personal, subjective, and fallible opinion, is what most securely brackets Francis I with Honorius I, although, as a dutiful Catholic, I respect and love both of them equally and enormously.

Comments which try to get headway out of this distressing situation by advocating sedevacantist nonsense will, for reasons I have explained often enough in the past, not be enabled. Nor will mindless abuse of the current pope.

22 September 2017

PARRHESIA

More idleness on my part! Here is another old post, which has already appeared more than once! But I think it is more relevant than ever!! I have added one or two phrases. The earlier dates could be reconstructed from the thread.

PARRHESIA is a Greek noun [which, some time ago, was] used with great frequency by our Holy Father Pope Francis; it means speaking openly, boldly, fearlessly, standing like a free man rather than cowering like a slave, epecially in contexts where it might be apprehended that some powerful person could turn beastily nasty. A good, authoritative, example of its use, and a (fairly) authoritative gloss about its meaning, were provided when the Holy Father in 2014 told the Synod Fathers to speak with parrhesia, and his close friend "Archbishop" Fernandez [somebody should write a Gilbert-and-Sullivan chorus about this individual] was overheard interpreting this for the edification of common ordinary not-in-the-know not-one-of-us bishops as meaning "Mueller [then Cardinal Prefect of the CDF] won't come after us". Assuming that this concept is meant to apply symmetrically, clearly Fernandez also meant that he, Fernandez, and Pope Francis, wouldn't "come after" anybody, either. Good News for both Bishops and Bloggers worldwide. [It is a shame that those in various places who persecute, or urge others to intimidate, opponents of Pope Bergoglio's innovations, have not interiorised his calls for Parrhesia but still "come after" people they deem off-message.]

The term is quite common in the New Testament: S Mark 8:32; S John 7:4,13,26; 10:24; 11:14,54; 16:25,29; 18:20; Acts 2:29; 4:13,29,31; 28:31; etc. etc.. For the verb parrhesiazomai, mainly in Acts, see 9:27,28; 13:46; 14:3; 18:26; 19:8; 26:26 ...

[Anybody got a Concordance for the Septuagint? The Vulgate rendering is often palam ... loqui. For a link to a good (Oz) talk about Parrhesia in the Classical period of Attic Greek, see a comment of my own on the old thread infra.]

[In Italian and Spanish, it is written without the h, and, sadly, the rather limited chappies who do the English versions of Vatican statements sometimes don't realise that the English, transliterated of course directly from the Greek, is parrhesia. Don't let them confuse or worry you. Not now, not ever.]

21 September 2017

Whose hands?

Here's a Medieval oddity which I don't think anybody has noticed.

In the Statuta Antiqua, when a bishop is consecrated, "two bishops place and hold a book of the Gospels over his neck, and as the Ordainer pours the Blessing over him, the bishops who are present touch his head with their hands".

Now to the Spanish, Mozarabic, rite for the ordination of a presbyter. "The presbyters lay hands on him, and he is blessed by the bishop as follows ...".

Spot it? Well, in neither of these very different sources does the rubric actually say that the Ordainer himself lays hands on the ordinand.

I know what you're going to say. The imposition of hands by the ordainer is taken-for-granted. The rubrician doesn't bother to specify the blindingly obvious. And you might very well be right. But I'm not totally sure.

In each of these cases, I am convinced that what we have is a collegial act. The new bishop is being incorporated into the world-wide (and, as E L Mascall would insist, time-wide) college of bishops. The new presbyter is being incorporated by the corporate, collegiate presbyterium, into the priesthood of the local church (and since the local church is the manifestation of the Church Universal, this simultaneously incorporates him into the whole priestly body of Christ's whole Church).

I am quite certain that those presbyters could not so incorporate a new member if they acted on their own without the presidency of their head, the bishop. An attempt to do so would be, in the still appropriate language of the old manuals, 'invalid'. But with him they truly can do what they could not do without him. Just like the coconsecrators in the episcopal rite, they truly confer the sacrament.

And I feel pretty sure that in the Mozarabic rite, it was thought appropriate for the form to be uttered by the Bishop, the matter supplied by his presbyterium. See I Timothy 4:14.

20 September 2017

Grumps

There is a great deal to be joyful about; in fact, I feel on something of an emotional high. These are exhilarating times to be a "traditional" Latin Catholic! And not least of the sources of joy is the sense of panic in "Liberal" quarters: almost hysterical panic that, although in this pontificate they have their hands on all the central levers of power in the Church, they seem to be making so little headway in stifling the Gospel and the Tradition.

I say that so as to put some grumps into perspective.

Grump (1) I hope you have read, on LifeSiteNews, the account by Diane Montagna of what has just been done to the S John Paul Institute for the Family.

Diane is a remarkable young journalist; at the Vatican News Conference when the Graf von Schoenborn "presented" Amoris laetitia, she asked the one, real, important question. The Graf proceeded, with that ready smile which some odd people find so winsome, condescendingly to put her down by a misrepresentation of the teaching of Blessed John Henry Newman.

Her piece on LifeSiteNews is a deft and penetrating analysis of this latest attack on the Magisterium of S John Paul.

Grump (2) Fr Zed reveals the aggression perpetrated against the SSPX when they went on pilgrimage to the Shrine of our Blessed Lady at Knock; the use of security men to prevent the SSPX group from offering the Holy Sacrifice or saying the Rosary within the Shrine precincts.

The fact that the Society has been allowed to pray in Roman basilicas, and in the Concrete Submarine at Lourdes [see a lovely video of the pontifical High Mass celebrated there by His Excellency Bishop Fellay, which I access by googling Fr Ray Blake SSPX Lourdes], makes this illiberal act stand out like a sore etc.etc..

Questions are in order. (a) Was a pretext offered? Ex. Gr. "You haven't booked in and another group is booked in to use the same facilities at precisely the same moment." Even if there was a technical pretext, one doubts whether a group, say, of Orthodox or Anglicans would have had detachments of security men let loose on them.
(b) Was the diocesan bishop involved in this debacle?

When I was at Knock, I was pleasantly surprised by how very friendly the staff were in enabling me to say Mass (EF) at the Altar of the Vision. One brother priest to whom I said this remarked "I can only tell you that you were remarkably lucky". Could it be that the fact I was in company with Cardinal Pell influenced people?

Not a grump at all but just a question (3): NLM has an interesting primer on how to Enrich the Novus Ordo. Among much else, it suggests wiping thumbs, forefingers three times on the Corporal at the start of the Qui pridie. Three times is not what I was taught at England's most prestigious Seminary, Staggers (1967), in our Mass Practices, nor can I find it in O'Connell. Do I now need, in advanced old age, to triple the habit of a lifetime?

19 September 2017

Irreversibly Bye Bye to Vatican II

Fr Zed revealed a week or so ago that the Vatican publishing house had no plans to do a reprint of the Latin text of the post-Vatican II Breviary, the Liturgia Horarum. It is, apparently, out of print and unobtainable.

Unobtainable? But if I go into Blackwells in Oxford, they can rush off, within a fortnight, a one-off reprint of any out-of-print book. And it is very cheap. Yet the Libreria Editrice Vaticana didn't make any such offer to their enquirer. Just: "It's out of print. We have no plans."

Remarkable. Vatican II, in its liturgical decree Sacrosanctum Concilium, explicitly mandated that (except in a tiny number of exceptional cases) the clergy should continue to recite their Office in Latin. 

Is that Conciliar liturgical prescription "irreversible"? You will have to submit a dubium to the current occupant of the Roman bishopric if you want a quick answer to that question. I thought I heard recently that he takes a rather strong view on the "irreversibility" of all the Vatican II and post-Vatican II liturgical stuff. I rather think he even described his own opinions on this subject as "Magisterial", whatever, in this context, that means. But his own Vatican publishers seem very relaxed about the whole business.

I can only draw two possible conclusions from this puzzling episode. Either
(1) hint hint, the clergy are no longer expected to recite the Divine Office; or
(2) hint hint, the clergy are expected to procure copies of the (very much still in print) 1962 , pre-Conciliar, Latin Breviary, and to use that.

Clearly, we have now definitively (irreversibly?) moved out of the dark shadow of Vatican II. If those in Rome whose job it is to render physically possible the observance of what the Council explicitly ordered couldn't care less about it, obviously we lesser men (and all you lesser women too) can now just totally (irreversibly?) forget about it. What was it that Newman and Ratzinger each said about Councils?

I know how to take a hint, and how to take it irreversibly ...

18 September 2017

Lighten our darkness ...

Lighten our darkness we beseech thee O Lord: and by thy great mercy defend us from all perils and dangers of this night.

This prayer comes from Anglican Use Evensong, and had originally been the concluding prayer of the Sarum Compline. Here is the Sarum original:

Illumina, quaesumus, Domine, tenebras nostras: et totius huius noctis insidias tu a nobis repelle propitius.

In other words, Cranmer, as his custom was, expanded propitius to by thy great mercy and insidias  ['ambushes'] to perils and dangers. the ambushes of this whole night thus became all perils and dangers of this night. 

Just as Cranmer padded and expanded, lest his vernacular version of the prayer be finished before the worshippers had quite realised it had started, so, through the Middle Ages, this prayer had already grown in the Latin. Here is the version in the 'Gregorian Sacramentary', with those words crossed out which were subsequently added.

Illumina, quaesumus, Domine, tenebras nostras: et totius huius noctis insidias tu a nobis repelle propitius.

But what will really surprise you is the Heading a little way above it the 'Gregorian Sacramentary'.

INCIPIUNT ORATIONES MATUTINALES

Gracious! It was apparently a collect for the Dawn!! It did not ask for God to protect us through the darkness of this night; it asked God to push away (repelle) the dangerous darkness of night. Look back at the Latin text!

[It may be that I am wrong. Another prayer in this section does look like a late evening prayer, so perhaps the Heading is erroneous. Illumina is certainly an evening prayer in the 'Gelasian Sacramentary'. But this exercise may serve to remind us how things are not always what they seem!]

When I am Cardinal Prefect of the CDW, I shall permit all who have Anglican Previous to use this prayer instead of Visita nos; which seems to be just a trifle odd when not used in a Religious House.

17 September 2017

Sister Teresa Forcades UPDATE

UPDATE: A rather odd correspondent has accused me of accusing the Sister of expurgating the text of Scripture. I think it should be clear to any reader that this is the opposite of what, in the following, I am implying she may have guiltily done. My view is that she appears to me to be guilty of making the swaggering, macho claim that she expurgates Scripture ... when (since it has already been expurgated in the Novus Ordo) she doesn't!

Context: I would never pay money for The Tablet but in a weak moment I signed up for their you-can-read-online-six-articles-a-month-free offer. I now wish to comment on an article I read: but I can't revisit it to check the facts, having used up my allocation. I rely upon readers to tell me if through poor memory I am doing someone an injustice, so that I can amend or withdraw this post.

Recently I read in the Tablet a piece about a Catalan nun called, I think, Teresa Forcades. In the course of this article, she was reported as saying that, when reading in Church the First Letter of Timothy, she always left out Chapter 2 verse 12 (in which S Paul does not allow women to teach in Church).

What puzzled me here was the fact that, in the Novus Ordo, that verse is not included in the Lectionary ... in other words, the post-Conciliar revisers had already expurgated it from the text, thereby wilfully and wickedly depriving Sister of the fun of expurgating it herself.

How can I be sure of this? Because I checked it up in Matthew P Hazell's Index Lectionum, which enables you to check such things in an instant. If you haven't got this admirable book already, I recommend it highly. ISBN 978-1-5302-3072-3. It reveals the locations of so very many interred corpses.


But perhaps this verse was included in a pericope from the Office of Readings in the Liturgy of the Hours? I checked the index at the end of each of the four volumes: no luck.

I think ... frabjous day! ... I may just have discovered a New Argument against the Novus Ordo ... videlicet:

It deprives radical nuns and progressive layfolk of the simple daily joy of chopping out of Holy Scripture the bits with which they disagree!!

Spoil Sport!

As for Sister ... does she, perhaps, very occasionally, allow her imagination to run away with her?