Brilliant post of Michael Voris about a strange, but probably not so unusual experience in Ireland. In this once most Catholic of countries, a non-baptised non-believer starts to see the light and to have a vague idea that the Church might be right. But in his understandable desire to deepen the matter he is confronted with a solid wall of common places, rather meaningless truisms and desire not to offend anyone (in Italy we call it buonismo, “good-ism”). Even his Catholic friends can’t really help him, because whilst their intention are good, their instruction is bad and they are therefore unable to adequately articulate and explain their faith.
We have here so much of what is going on all over the West: a great desire of spirituality, to which the Church’s shepherds react with such a load of politically correct platitudes that this desire is, to all intents and purposes, negated.
I smile when I hear that the troubles of the Church are due to the fact that society has grown “materialistic”. This utterly ignores the army of people now looking at oriental religions, or at other strange spiritual movements. They do so because the kindergarten, “Dalai Lama-cum-Mandela” Christianity that has been imparted to them was of such self-defeating stupidity that they do not even imagine what beauty and greatness real Christianity has. When your local priest or vicar goes on all day saying the same shallow platitudes you simply lose faith in the ability of the shop to teach anything meaningful to you. When the only value a priest or vicar can impart is the one of “tolerance” and/or “niceness” it is obvious that this person has absolutely nothing to say, and the BBC can easily take his place.
The Church has filled her ranks with inept shepherds unable to transmit the message and meaning of Christianity and, in many cases, probably not even aware of them anymore themselves; the Anglicans and Methodists have done much worse and I doubt whether others, like some Episcopalians, can still be called Christians. As a result, the need for spirituality – which has always been there, and will always be there; even when not properly fostered – has lost itself in a myriad of small creeks rather than finding rest where the Truth lies.
For the last fifty years, the Catholic clergy have done everything possible to blabber the Church out of existence whilst they felt so “hip” and “with it”. The attempt has, predictably, failed, but not without leaving a huge trail of destruction. It is now time to start reconstructing what has been destroyed, and in my eyes the reconstruction must start whence the decadence started: the bishops.
P.s. on a lighter note: the clear attempt of the street cleaner to stop the advancement of Catholicism at 5:00 has been valiantly stopped…
Please imagine (I won’t show you the video, and you’re welcome) a so-called work of art depicting the Last Supper as a homosexual orgy. Not something highly symbolic and abstract, mind; no, I am talking of shocking realism here; with nude bodies, penises dangling around and all the rest you can, at least in part, imagine.
I can’t express with words the disgust that I prove for people who are able to even conceive such kind of blasphemy. The fact that I chose not to link to the video is, I believe, evidence enough that this is truly strong tobacco; but if any of you really, really want to see it, gloria.tv has the story and more than one video.
It turns out that the author of such (never word was more appropriate) entartete Kunst, or degenerate art, is Alfred Hrdlicka, a self-confessed (gloria tv again) “Atheist, Communist and Stalinist” but evidently friend of the Archbishop and/or some of his friends. Mr Hrdlicka, a true man of the Enemy, died some time ago without any public trace of repentance, so that it is rather reasonable – and in conformity to the user’s manual – to assume that the scenes of perversion he produced are much more real to him now than they were at the moment of his, erm, creative effort.
You would obviously assume that never would a believer even think of giving his own exhibition space to give publicity to such blasphemous excrements as the ones copiously produced by Mr Hrdlicka, as every consideration about the (assumed) artistic value of the work must certainly be completely wiped out by the obvious reflection that there can be no excuse whatsoever for blasphemy.
On the other hand, you would also – I think – conceive that in these disturbing days, when anti-Christian feelings are very much à la page, some atheists without any consideration for propriety and decency and without any fear of the Lord could well conceive of such vulgar display of blasphemous atheism as the one I did not show. Perhaps, someone like Stephen Fry would condone such vulgarity and aggressive atheism; but I’m not so sure that even Stephen Fry, an avowed enemy of Catholic values, would want to link his name to such overt attack to Christianity; to such vulgarity; to such outright indecency.
You would, I think, be right on both accounts.
And this is why the exhibition was organised by the Museum of the Cathedral of Vienna, which is very near the Cathedral itself. This is also why cardinal Schoenborn waited for the exhibition to become an international scandal (again, as reported by Gloria tv; there are several videos on the matter; they all show the “work”, though) before arranging for the removal of the blasphemous excrement.
When a Cathedral museum shows work of such blasphemy that just a couple of decades ago not even the most obdurate satanist would have dared to show in public; and when an Archbishop and Cardinal waits for the matter to become an international scandal before acting, one can certainly be forgiven for thinking that from many extremely wide openings (say: all windows, and all doors) the smoke of Satan has entered into the Archbishop’s offices and surrounding buildings, has made a barbecue, organised a bonfire, smoked the entire place pitch black, then proceeded to call Satan and invited him to make himself comfortable in the premises for as long as he wants, and to organise exhibitions in the nearby museum as he pleases.
Quo usque tandem…
Is there one area, just one area of the faith that the modernist, hippie, liberal, progressive, watered-down-the-faith, bongo-pounding, liturgy-destroying, church-wreckovation modernist crowd has not destroyed?
This asks Michael Voris in this brilliant video and I’m afraid that – if we consider “destroyed” in a sociological rather than sacramental meaning – we know the answer.
This video is not about the travesty in drags proposed by our pervert community, but about the real thing. The dramatic drop in marriages is – as the Catholics in the United States clearly haven’t developed a sudden desire for collective bachelorhood – obviously linked to the downplaying of this sacrament by the liberal clergy . Voris actually puts it stronger than that, defining such shepherds as “liberal or gay* or modernist priests” and pointing out to an issue that should be discussed more often, that is: priests who are liberal because they’re homosexual.
Homosexual or not homosexual, many a priest has a very comfortable “let’s wait” attitude, which is in the best case similar to a “can’t be bothered” attitude, and in the worst to a “I agree with you” attitude. The idea is that, given time, everything adjusts itself and the prodigal (but oh so nice; and with the heart in the right place; and certainly environmentally friendly) sons and daughters will come back to marriage and sacramental life once they are settled.
“Are you mental!? No they do not come back!”,, is Voris’ emphatic answer. And in fact you must ask yourselves how would parents be considered who, seeing their children taking drugs and drifting toward alcoholism, reacts by saying “hey, no big deal; they’ll stop in due time”, and how many of those unfortunate teenagers would grow up to be responsible adults rather than, alas (can I say that without anyone being “hurt”?) junkies and drunkards. There’s a reason why a priest is called “father” instead of, say, “favourite, all-forgiving grand-grandmother”: his duty is to give guidance, to reproach when it is suitable, and to be able of showing some tough love when necessary.
The protestantisation of the liturgy has led us to this, because the protestantisation of the liturgy unavoidably leads to the protestantisation of the theology.
This unless even worse – like a homosexual priest pursuing his own diabolical agenda – is at play. Voris again refers to the problem when he invites his listeners to check that his priest is not a “less than ideal model of masculinity-priest” and he once again makes a connection with this and the “social justice”, “inclusiveness” mania.
The last remark is a rather general one, but valid nonetheless: in a very general sense, liberal priests are sawing off the branch they’re sitting on, as those “modern couples” who never came back are unlikely to fund their retirement.
A brilliant video, and one which in my eyes denotes Voris’ new, rather stronger stance about homosexuality both inside and outside the clergy.
* “gay” means here, strangely enough, “homosexual”.
This is another fruit of the genius of Mitchell & Webb, though not in the way they intended.
This man needs some little re-orientation, and adjustment of coordinates.
He might do with becoming a little more polished, and revising his theology here and there.
After that he’ll make, no doubt, an excellent Catholic priest.
You understand that conservative Catholicism is on the rise when you read news like this one.
There was a liberal Catholic parish in Berkeley, California (yes, that Berkeley). Their “social activities” included not only interfaith meetings (we know what kind of ecumenism is that, particularly coming from the lefties), but anti-war protests to boot. You can imagine from this the rest of the parish life.
Two years ago a new priest arrives, Fr Direen, and he is not a retiring wallflower. The parish council is disbanded (shock!), the finance council too (Horror!), even their spanish counterpart, the Consejo Latino *, meets the same destiny (Racism! Fascism!). Furthermore, the “meeting space” is put to some use with the installation of a religious gift store (also good for personal devotion and piety, and an excellent way to raise funds), and Fr Direen obtains the removal of a “respected” (read: very liberal) priest.
This is not all: the parish website now links to “courage” and other conservative, orthodox Catholic organisations. This is, clearly, too much.
Therefore, when Bishop Cordileone arrived to celebrate Mass, there was the predictable group of hippies ready to protest. Fat chance they have, as Cordileone is pretty much of a tough guy.
It is now clear that Catholic restoration is now advancing in the very heartland of liberal madness.
One needs news like this one, every now and then. They allow him to keep his sight on the big picture.
* In Europe, we have official languages everywhere. One of the reasons why we have them is to make clear that the immigrants must adopt the ways of the locals. I live in England and speak – and work, and deal – in English. When I lived in Germany, I did the same in German.
The concept should be introduced, methinks, to the Unites States.
This is a delicious piece of Italian cinema of the Seventies, an excerpt of the episode of a famous comedy (“The New Monsters”, the remake of the extremely fortunate “The Monsters”), called “Tantum Ergo”. This episode is the more savoury, because it shows how the times have changed and how this sketch is, today, read in a completely different way that it was at the time. The lead actor is the great, late Vittorio Gassman.
The facts: a Cardinal has a car breakdown in the middle of a “borgata”, one of those heavily working-class neighbourhoods in Rome. He finds a nearby parish church. This parish is a “modern” parish, led by a “modern” priest.
The priest is holding a meeting of the “collective” (oh, those years!) of the parish, regarding the use of certain public spaces now in danger of being taken away from them to build a supermarket. In the very church, in front of the Blessed Sacrament, unbelievable things happen: loud screaming, very strong profanities, almost a row. The modern priest clearly doesn’t give a straw, so obsessed with “social justice” he is.
The Cardinal enters and when the priest, “Don Paolo Arnoldi”, introduces himself (“what is your name, my son?” asks the cardinal in a suavely threatening tone; the delicious non-verbal communication can be understood without understanding the language!) the Cardinal tells him : “I have already heard of you, my friend Paolo”, and the message is clear enough. He then sits, and listens.
Slowly, the dynamic begins to change: the Cardinal observes the mess, the screaming mob, the priest also screaming and obsessed with “votations” and “democracy”, the most unruly elements calling for violence. Annamo e menamo, says the most colourful and worst of them; this is Roman dialect for “let’s go and let’s thrash (them)”.
The Cardinal then has the word. He targets the very colourful hothead; repeats his words; then slaps him heavily in the face, pointing out that his violence hasn’t really achieved anything, and has only increased his rancor… (this episode became an extremely fortunate one and it is fair to say that still today there’s probably no Italian who doesn’t know it… )
Now fully in control, he goes on the pulpit, and things soon become rather explicit. He openly blames the obsessive search for earthly justice; the justice “of a priest who doesn’t feel the duty of carrying the sacred habit with dignity”, and points out to the necessity to focus first on heavenly rewards.
The mob is slowly persuaded. They listen in reverent silence now, as the Cardinal points out that “a church is not a place for strife and rows”, then restores some Catholic sacredness and reverence by lighting the place and having the bells sing, and the organist play.
He is now triumphing, the mob kneels, they cross themselves, even the violent boor is in tears of redemption. “Make yourselves heard up to St. Peter!”, says the Cardinal. He fully ignores the now openly angry “worker priest”, blesses the mob and goes away, the car being repaired in the meantime. The watcher clearly understands that this is a man of action, and there will be consequences for the priest.
Apart from the delightful sketch of the Italy of the Seventies, an element must be noted: in the intentions of the director, the Cardinal is the villain, and the priest the hero. This is clear from several ironic remarks (the young priest of dubious virility but unquestioning loyalty; the fake quotation from the Gospel; the in those times negatively charged authority of the Cardinal; his use of simple effect to impress the mob; his rhetoric, “manipulative” skills). In the director’s intentions the priest is the future, and the Cardinal the past still in power but destined to fade; the priest wants social justice, the Cardinal the preservation of the status quo, and so on.
The times have changed. As one Italian commenter points out,
the “working priest” has [....] in the end failed both in his aim of being a priest and in the one of being a paladin of the poor.
We see this short piece today and we understand that the “villain” was absolutely right, and the “hero” a complete ass, and a sacrilegious one to boot.
How the times have changed!
The feast of Corpus Domini (officially in English Speaking countries the “Solemnity of the Most Holy Body And Blood Of The Lord”) is a traditional Catholic solemnity instituted to celebrate the Real Presence consecrated in the Eucharist and celebrated on the Thursday after Trinity Sunday, that is: tomorrow. Corpus Domini is simply the Latin for “Lord’s Body”.
The origin of the feast lies in the vision of an Augustinian Nun, Juliana of Liege. This nun had always had a special veneration for the Blessed Sacrament, desiring to be in His presence for as long as possible. According to Wikipedia:
This desire is said to have been increased by a vision of the Church under the appearance of the full moon having one dark spot, which signified the absence of such a solemnity. In 1208 she reported her first vision of Christ in which she was instructed to plead for the institution of the feast of Corpus Christi. The vision was repeated for the next 20 years but she kept it a secret. When she eventually relayed it to her confessor, he relayed it to the bishop. Juliana also petitioned the learned Dominican Hugh of St-Cher, Jacques Pantaléon (Archdeacon of Liège who later became Pope Urban IV) and Robert de Thorete, Bishop of Liège. At that time bishops could order feasts in their dioceses, so in 1246 Bishop Robert convened a synod and ordered a celebration of Corpus Christi to be held each year thereafter.
It is interesting to note that when the Church made of this a universal feast, St. Thomas Aquinas composed an ad hoc hymn, the Pange Lingua, which became one of the most famous hymns of the Church. The last two verses of the hymn gave origin to another famous hymn, the Tantum Ergo.
There is no doubt that this feast reached a high degree of popular participation in the centuries before the Heresies of Luther & Co., as proved by the lengthy controversy in Florence about whether the Corpus Domini procession should start from the newly erected Cathedral of Santa Maria del Fiore, or rather from its traditional location of the Dominican church of Santa Maria Novella. We also know that when the heresy of Calvin started to spread, particular caution had to be exercised to ensure adequate protection for the Precious Body, traditionally led in procession in a monstrance and now at risk of desecration through the heretical mob.
I also read several years ago in Germany – and have no ground to doubt – that this feast received additional impulse during the Counter-reformation, as the fact that the feast so obviously stresses the Real Presence and the miracle of Consecration made it very apt to be used as a vehicle of sound Catholic doctrine amidst the heretical impulses of those times.
The feast is not a holy day of obligation in the United Kingdom and has been moved to the following Sunday. Still, it would be good to try to go to Mass tomorrow if you can, or at least to find some time to stay in the presence of the Corpus Domini on the day of this beautiful, so intrinsically Catholic feast.
From my little collection of sayings under “the Quotable Catholic”, some intelligent quotes that would, I think, be very useful for Father Corapi.
Here they are.
When you crash against the rock, you will not damage the rock but you will hurt yourself.
My grandmother, who had only an eighth grade education, knew more than many theologians because she knew the truth.
Our arms are too short to box with God.
The definition of heresy is, ‘pick and choose’.
It is easy to praise the Lord when everything is going alright. Just let us stub our toe and see if the praise still continues.
If He went through torture and crucifixion, then how could we not put up with criticism.
Don’t mess with a strong man’s bride.
This Michael Voris video is, I must say, rather harsh even for his standards. Which is not bad, actually, as the present situation justifies in my eyes a good dose of harshness, and then some.
The basis of Voris’ message is that the bishops can’t pass the buck and blame the modern times, or the media, or the situation they have found for the lack of orthodoxy we see all too often in Catholic parishes. It is exactly the duty of the bishop to react to modern times (times have never been “old”, in fact, and every age has always had its own challenges and difficulties), to pay attention that his priests behave orthodoxy, to take care that Catholic teaching is correctly – and actively – represented in the media however possible, and in general to take care of the souls of his diocese.
It is true that, as Voris points out, things are not so extreme as they used to be and one must admit that there is no Liberation Theology around, neither has Pope Benedict to confront a bishops’ rebellion remotely comparable to the Dutch Schism, or to the Winnipeg Statement. Still, there is a lot of nonsensical waffling around, convenient espousing of fashionable ideologies and, most importantly, almost complete blindness towards heterodox priests, heretical theologians and politicians who are Catholics in name only.Voris makes two concrete examples regarding “homo masses”, but the same complaint can be made regarding, to name just two, abortion or contraception.We will not have any meaningful resurgence of Catholic thinking in the West, until the Bishops start to do their job properly collectively and not only with the courageous initiative of a small number of brave men not fearing unpopularity.
The only integration of Voris’ thought that I would like to make is that if it is undoubtedly true that the bishops are responsible for what happens in their own dioceses, it is equally honest to admit that the Popes are responsible for the quality of the bishops. It is not that those appointed were noted for their own courage and/or orthodoxy and then magically became cowardly and/or heretical after the fact. Rather, the bad quality of many of today’s bishop can be directly attributed of the bad quality of the appointments. This simple fact must – unpleasant as it is – be brought at the very centre of the debate if we want to avoid the situation in which Popes ask their bishop to behave well, whilst appointing people predisposed to behave badly. In this respect, it is i my eyes cleat that an awful lot must be accomplished still, and that Pope Benedict’s papacy can be – again, in this respect – archived as a missed opportunity.
I’d have to ask a theologian whether it is ok to call very bad bishops – as I seem to understand the word from the video – “bums”; but frankly, I wouldn’t say that they haven’t deserved to some clear words anyway.
The video above relates to the procession in honour of Saint Anthony which took place in Padua a couple of days ago on occasion of the Feast.
This is another indication of how, slowly and softly but in a way that can’t be ignored anymore, Catholicism is coming back to the main stage of Italian public – and in time, make no mistake, political – life.
Padua has something more than 200,000 inhabitants, and the 100,000 people who attended this procession gave, even considering the traditionally Catholic region, a powerful message of what is happening in the country.
Yours truly has often expressed the opinion that Catholicism is something that goes very deep in the conscience of the faithful; a very strong bond, a home everyone feels linked to, something not even deluded, delirious barking cats want to abandon.
It suffices, therefore, that the Catholic hierarchy starts again to forcefully defend the Catholic message and the traditional Catholic values to cause, in time, a recovery of what is, for a Catholic, never really lost, but rather pushed in the background for lack of proper reflection and, more often, proper guidance.
If you look at this video, you’ll think yourself transported into another era: the identification of the City of Padua with his Saint is total. Associations of all kinds, religious and lay ones, are represented; the popular participation is, as already stated, massive; the symbiosis with the Institutions is evident (you will notice that the Carabinieri around the statue of the Saint are in dress uniform, and please also notice that the Carabinieri are not a local police but depend directly from Rome).
What you are seeing here is a desire to come back to old values, to a way of living that might have seemed to be constrictive at times, but whose advantages – temporal as well as spiritual – are now being slowly rediscovered.
It will take time before this resurgence of Catholic values translates in a clearly identifiable, more assertive political action; it will take time and, let me stress this, good bishops able to provide the faithful with the guidance they need.
But it’s happening, it’s happening already. The recent controversies in Italy (from the atheist advertisements on the buses, to the euthanasia battle, to the crucifix issue) have certainly contributed to a reawakening, to a recovery of one’s own values.
We never understand so well what we are, as when we are confronted with what we are not. Italian Catholicism, for a long time taken as a given, has been challenged, forcing millions to ask themselves what values they stand for; and helped in this, thank Goodness, from a Church establishment increasingly more able and willing to show some teeth and to man up to the challenges of our times.
Multa renascentur, quae iam cecidere
You may think that “Litany of Lament” is an invention of mine to mock the deluded geriatric potheads recently responsible for the heresy fest in Detroit. Well this is not the case and the “Litany of Lament” was, in fact, an official part of the proceedings.
Without repeating this piece of comedy in its entirety, let me explain for you some revealing points:
“2. Angered by church leaders who protect pedophiles and persecute prophets, we cry…”
It is, of course, not forbidden to be angry at bad shepherds. But it is decidedly forbidden to aspire to so-called female priesthood. Now make no mistake, when they say “persecute prophets”, they mean “punish women stupid enough to think they can be priests”. They even had huge posters about this at the conference. What claim these ladies have to be “prophetic” is not clear to me; neither it is, I think, to them….
“3 Denied Eucharist because of the failure to address the priest shortage, we cry.”
This is very, very funny. I mean, if they were in the middle of the Australian Outback one would understand a certain difficulty in finding a Catholic church; but what the old potheads are saying is “we must have wymmyn priest because now they are so rare we can’t find a church”. Beside the obvious heresy of wanting wymmyn priest, this is just plain stupid.
“4. Aching for the Eucharist to be celebrated as nourishment for sinners, not a reward for good behavior, we cry…”
This is rather difficult to understand. I never thought (and was never taught) that I can get communion only if I have been oh such a good boy. Being free of mortal sin and well disposed to receive the Eucharist is, in fact, all that is required. On the contrary, it is receiving a good communion that will wash out my sins, provided they are not mortal.
Moreover, the distinction between “people who behave well” on the one side and “sinners” on the other is wrong. We are all sinners of course, so the expression doesn’t make sense. But substitute with “aching for the eucharist to be given to everyone even if an unrepentant pervert” and I think you’ll get at the root of what they meant….
“5. Wondering why we are closing parishes rather than opening ordination, we cry…”
Heresy again. “Opening ordination” (to wymyn, it is meant here) is just not allowed. It is Church doctrine. Even if there’d be only, say, twelve priest left on the face of earth, Church doctrine would not change. “Closing parishes” is, therefore, neither here nor there and oh, have I said that asking for wymyn priest is heretical?
“6. Longing to celebrate creative theologians rather than mourn their marginalization, we cry…”
Buzzword alert: “celebrate”. The “creative” theologian is the heretical Hans Kueng, not allowed to teach anymore and not defrocked merely to avoid doing him a favour, but applauded by the marijuana-crowd.
“7. Oppressed by rigid structures of racism, we cry…”
Buzzword alert: racism. This is very, very funny. The Church who sets black men very high in the hierarchy (think of Cardinal Arinze) and has priests and bishops of every possible skin colour or shade would be “racist”. I think the word just had to be there. The old fools are so accustomed to using it….
“8. Blind to the beauty of God’s image in gay and lesbian people we cry…”
This is outright blasphemous. The beauty of God’s image is in the person, not in his being a pervert.
God doesn’t do perversion, God doesn’t create perverts, God doesn’t want one to be a pervert.
“12. Amidst the shattered images of godliness and ministry, we cry…”
It is difficult to understand what was meant here as probably the joint had already gone around for long enough. What I think this might mean is that without wymmyn priest the ministry of priesthood is “shattered” (read: God was fooled by a bunch of chauvis, these two thousand years) and that – I think; bear with me though, I am just trying to give some meaning to the words – therefore the Church is not reflective of, or representative of, any “godliness”.
Fun reading, I know.
It reminds me of those liberal teachers asking the young pupils at elementary schools “how they imagine God”.
These are the typical old people acting like children.
With the added brain damage from the drugs.
Next time you hear someone complaining that in the Tridentine Mass the priests gives his back to the faithful, you may want to ask him the following questions:
1) Is he offended that the people sitting in front of them in the pews turn their back to him?
2) Shouldn’t the Mass, then, be held with the faithful in a nice half circle of one row only?
3) Does he know what a Tabernacle really is? You might have to explain this I’m afraid. When you have explained, you may ask:
4) Has he noticed how the priest is placed relative to the Tabernacle during the New Mass?
5) So who should the priest face: God or the faithful?
Of course you always run the chance of someone answering “the faithful, as God is not offended but the faithful are”.
But at least you’ll know whom you are talking to.
Dear readers, you often read me complaining that the “reform of the reform” (namely: the recovery of liturgical and theological sobriety after the drunkenness of the post-Vatican II years) is far too slow, and that whilst a new orthodoxy opens its way into the heart of the Church (both in the liturgical sense and as a new assertiveness in making clear again what too often had been obfuscated, played down or, rather often, dumbed down), at the periphery, in the many dioceses where the faithful live, the reform is far too slow and most Western Catholics are still afflicted by fully inadequate but, alas, not really old shepherds.
It is true that yours truly was not born with the vocation of the diplomat, and I am the first to admit that I am, erm, somewhat right of centre in most things. Still, I must confess my scepticism whenever I read of supposed “schisms” that would loom if the Holy Father decided – as is wildly desired among devout Catholics of all tendencies – to put a heavier foot on the gas pedal.
Against this argument I have following objections:
1) It seems to me a contradiction in terms. It is difficult to say that heterodox tendencies should be tolerated in order to avoid schisms. A schism is not an evil in itself. It is an evil because it shows that there are heterodox tendencies. To say that to have a schism is worse than to live with schismatic thinking doesn’t make really sense to me. It is like saying that by abolishing jails you at least avoid the evil of criminality; but jails are merely the result of criminality, and by refusing to build jails one only achieves the free-flowing of criminal energy within the veins of society.
2) It seems to me that it vastly understates the strenght of the Church. The modernist and feminist drunkenness we are living now is, once seen within the great picture of Church history, certainly not the greatest threat to her survival. Nestorianism, Gnosticism, Lutheranism at least can be considered threats of vaster proportions. If no fear of schism has refrained the Church leaders of past times from seeking a clear path to Truth whatever the cost, I can’t see why the same shouldn’t be done now. The Church that has survived the hurricane of Lutheranism will certainly survive the storm of neo-modernism and V II-worship.
3) It seems to me that it puts the interest of the schismatics before the interest of the Catholics. It is as if one should refrain from demanding orthodoxy, for fear of the people who are not orthodox openly choosing heresy. Well they should choose truth then, or accept the consequences. It can’t be that truth accommodates lie in order for lie not to be upset at its own falseness.
4) It seems to me that it ignores the workings of human nature. Whatever the rhetoric, in real life most people tend to refrain from extreme gestures, and from revolutionary behaviour, even in more profane circumstances. Much more so for Catholics. The bond of a Catholic to the Church is much stronger than, say, the bond of a Baptist to his local church, or pastor, or the bond of a political activist to his party of choice. The bond of a Catholic is so strong in fact, that even the most deluded nutcases go to unbelievable lenghts to persuade themselves that they are still Catholics. The expression “mother church” has, for most Catholics, a very real meaning. In a world where not even the Tories defeat en masse after being served Cameronism, I truly can’t imagine Catholics defeating en masse after being served.. Catholicism.
We live in times where one can’t avoid wondering how many of our priests believe in the Real presence, or in God in the first place. The frequency with which even bishops openly embrace heterodoxy (from the one wondering whether he will perform same-sex marriages; to the one expressing himself in favour of the building of a mosque; to the one saying that female priesthood will not happen “yet”, and so on) leaves much to be feared as to how many embrace it more quietly, but still undermining Catholicism with their total refusal to defend it.
I do not think that such threats can be underestimated. It is true that the “biological solution” (that is: the undertaker) will in time very probably solve the problem and it is also true that the Church is indefectible. But in the meantime an entire generation of Catholics will have been exposed to great danger for their souls, and many more will lose the opportunity to experience and get in contact with a Truth now unknown to them. Besides, to allow the spreading of heterodox thinking will probably cause a sizeable minority to continue in their errors for generations to come.
The solution is, in my eyes, twofold:
1) generous use of the rod and staff. Heterodox bishops should be not only removed, but excommunicated pour encourager les autres. Bishops are, as a category, not what you’d call professional agitprops (particularly the crop of weak, popularity-seeking cowards we are afflicted with today), and it is therefore not reasonable to suppose that they will choose to lose rank, prestige and livelihood in great numbers. Methinks, most of them will shut up all right, and do what they’re told.
2) Total absence of compromise in the appointment of new bishops. Young, absolutely orthodox bishops with a fighting spirit will revitalise the Church in just a few years. If they refuse and there is no better alternative, they must be required to obey and take responsibility. Karol Wojtyla became bishop at 38, and it is clear that a young, brave bishop was what Pius XII wanted for communist Poland. Difficult situations require determined and energetic shepherds.
Revolt is easier said than done. Particularly among Catholics.
If you live in England, you may occasionally wonder when it was the last time that you heard a bishop say that Protestantism is a heresy.
You would also be very much embarrassed at having to answer to the question of when has your bishop last told that every effort to minimise major differences with the Protestants is like unleashing a wrecking ball against the edifice of the Catholic faith.
I also can’t remember any English bishop ever saying that the difference between Catholicism and protestant is huge, that no other religion was founded by Christ, and that Catholicism is the only way to salvation.
Finally, I do not recall ever knowing of an English Bishop posing Catholic Truth as the basis of every exercise in ecumenism, and that this truth will, like it or not, forcibly require sacrifices in matters of unity.
Obvious concepts, all of them. You just don’t hear them. Instead, you hear the usual convenient social(ist) waffle about social justice, or the even more populist bollocks about global warming.
This is why it is always good to listen to Michael Voris.