Anglican Pastor Chooses Individual Conversion.

The Fold has just become bigger

“The hermeneutic of continuity” blog has the link to the letter posted on his blog by an Anglican pastor, Giles Pinnock  (not Father Giles Pinnock, mind; Apostolicae Curae has confirmed that Anglican orders are invalid and we don’t do fake “chariteee” here) announcing that he has decided to convert to Catholicism and has therefore resigned his post.

Mr. Pinnock’s letter is notable under several aspects:

1) He doesn’t wait for some collective decisions of Anglican groups concerning the Ordinariates; one may assume that he has become sceptical about a collective swimming exercise and has decided to do it alone.

By contrast, Anglican groupings like “Forward in Faith” slowly but surely resemble a group of friends thinking they should jump in the cold water all together, but with no one really willing to take the plunge and in the meantime giving a hard look at whether the water might not be more pleasant where they are now after all.

2) He states very clearly that you can’t be Anglican and Catholic at the same time. Once he has recognised that Catholicism is the Truth, he has decided that it is not possible for him to operate outside of this Truth or to persuade himself that he is a Catholic, but also an Anglican. In his very clear words,

we must be willing to change fundamentally the context and the detail of our lives if we are truly to be His disciples

Beautiful words. I hope they will be an inspiration for many. Mr. Pinnock has decided to be a true disciple, has fully understood the (massive) implications and has admirably drawn the consequences.

3) In his letter there is no trace of false ecumenism. He says very clearly that Catholicism and Anglicanism are two separate paths (“I am on a path that is for now different from yours”). His is a truly charitable, but very real call to conversion (“I trust that one day, in God’s good time, our particular journeys may reconverge”). Unmistakable words.

It will be interesting to read comments and reactions in the next days. I think it is fair to say that Mr. Pinnock was just not ready to wait any longer and that it is still not unfair to say that he has probably lost faith in a collective ferrying of Anglican groupings the other side of the Tiber. Be it as it may, his intellectual honesty and his professional courage (he has resigned his livelihood, let us not forget this; with no guarantee that he will become a Catholic Priest) is, let us say it once again, admirable.

I hope that we will be able to soon call him “Father Giles” and think that he will make a very good Catholic Priest.

Congratulations to Mr. Pinnock, and welcome to the Fold. Let us hope that his example will be followed by more and more people in the months and years to come.

M

A critical analysis of “Sacrosantum Concilium”

“Rorate Coeli” re-published a brilliant contribution from a member of the American Catholic Lawyers association, Christopher Ferrara. The contribution is longish, but fascinating and even if it has been written some years ago, it still maintains a great deal of actuality.

Mr. Ferrara examines SC with a lawyer’s spectacles, with a view of seeing what SC mandates and what it allows. It seems to be that his detailed analysis has as main aims:

1) to ascertain to what extent the Novus Ordo we know and hate has been authorised by SC;
2) to understand how it could be approved by certainly conservative bishops, in primis by Archbishop Marcel Lefebvre;
3) to see whether the Latin Mass can be restored based on SC, and
4) what is the way forward, if not.

To 1), Mr. Ferrara convincingly proves that every modification originated by the Novus Ordo (and which does not constitute an obvious, liturgical abuse) can easily be justified in the light of SC. He points out (as Romano Amerio before him had often done) to the utterly contradictory mixture of conservative and progressive norms, with solemn statements of the will to preserve tradition immediately followed by the authorisation to proceed to sweeping modification every time that unspecified local needs should be taken into account. This apparent hysteria is, as it is clear now, rather the fruit of the will of Bugnini & Co. to reassure conservative Bishops with solemn statements of continuity of tradition whilst at the same time opening vast portals to utterly unspecified, arbitrarily decided changes by local communities. The strategy obviously worked as the document was approved and the sweeping liturgical modifications introduced in the following years were never seen by both Paul VI and JP II as being against the letter or the spirit of Sacrosanctum Concilium. Ferrara’s case is solidly made: the argument that the Novus Ordo itself (again: leaving aside liturgical abuses) is not in compliance with SC’s norms is untenable. The Novus Ordo we have today is very clearly what was wanted, the fragmentation of the rite into a myriad of different languages and regional variations explicitly desired.

To 2), Ferrara points out to an important psychological, if not legal, factor in the Bishop’s approval. Sacrosanctum Concilium is so structured, that no substantial changes are made mandatory. The picture coming out from the reading is one of a document saying “we want to leave pretty much everything as it is, unless we introduce changes“. The options about changes are, though, so many and so undetermined, that the door to an almost unrecognisable Roman Rite was open wide. We know the results.

As Ferrara brilliantly writes,

A lawyer knows that the dangers in a contract from his client’s perspective lie not so much in what the terms of the contract provide as in what they permit the other party to do. The danger is in the loopholes. Quite simply, SC permits all manner of drastic things to be done to the Roman liturgy. It is one long collection of loopholes. If a lawyer entrusted with the task of protecting the Roman liturgy from harmful innovation had drafted this document, he would be guilty of gross malpractice.

This makes also clear why conservative Bishops like Lefebvre did approve the document. It wouldn’t have been prudent to reject the document altogether in view of its stated conservative character, but it was wise to point out to the dangers to which a mediocre wording would expose the Church. Archbishop Lefebvre actually did both (approving and warning) and in retrospect I would say that his conduct appears – once more – wise.

To 3), the obvious conclusion from what has been said up to now is that the idea that the New Mass is a violation of Sacrosanctum Concilium is untenable. This point seems very important to the author, which leads me to think that years ago the theory must have enjoyed vast popularity. But really, to espouse such a thinking would not only contradict the clear wording of SC (of which Ferrara brings many examples) but would also imply that two Popes have been gravely erring for decades in the interpretation of such an important Conciliar document.

To 4), the author has an interesting perspective. In his eyes, SC should not be modified or specified or guidelines to its interpretations given. Sacrosanctum Concilium deals with the Novus Ordo; it is not a doctrinal statement about how the Mass should look like, but merely a document stating how the mass may be modified. As things stand now, SC has been already implemented or, as Ferrara says in legal terms, has “merged” with the new Mass. Therefore there is, in legal terms, no SC anymore, only the New Mass it generated. As a consequence, the setting aside of the Novus ordo Mass will be the setting aside of Sacrosanctum Concilium. No need for any backpedaling, or modifications, or new interpretations. Just put the NO in the coldest part of the freezer and no further action will be required. Conversely, as SC clearly authorised all the sweeping changes we have experienced, its twisting to let it mean that those changes were never authorised or its modification to let it say the contrary of what it always meant doesn’t really make sense.

Let us conclude with the author’s very reasonable words:

The only way to restrain that mentality and restore liturgical sanity in the Roman Rite is full restoration of our Latin liturgical tradition – taken from us overnight, only 30 years ago.

Mundabor