Daily Archives: May 28, 2011
I hope the acoustics was good in the Italian Monastery of… Bose, Italy. If the acoustics wasn’t, accommodation and catering must certainly have been at rather high level, as the place has been chosen (as already anticipated by me when talking about Little Britain) for the latest episode of that expensive exercise in useless waffling, busy-bodying and bad theology, but at the same time in jolly good company and first-class entertainment, called Anglican – Roman Catholic International Commission, in short: ARCIC.
On this particular occasion, the talks went on for ten days, concluding in time for the return of the happy troop before the Champions League final. One can only admire such logistical skills.
There is, of course, no way any “ecumenical dialogue” made in the wrong way may ever lead to anything approaching acceptable results. The inherent ridicule of the situation by which Catholics and Protestants try to find a way by which they might be reconciled without the Protestants becoming Catholics (a very tiring exercise, I suppose; no doubt helped by ten days of healthy doses of good food and fortifying wine) was on this occasion made even clearer by the fact that a lady took part as Anglican “bishopess”, and another lady from I-don’t-care-where as “canoness”. It is clear that female presence was considered indispensable for a more pleasant conversation at table, it being unthinkable that a “bishopess” and/or “canoness” may ever, ever be of any use in any talk based on real ecumenism.
Real ecumenism can never be an exercise by which Catholics and Protestant try to talk their differences away. Nor can it be limited to inconsequential waffle about the desire to get along together, as the Truth should, in a sane world, not have any desire to get along with the lie beside the one to – as long as possible – avoid armed confrontation. Least of all can ecumenism become an effort to let it appear that it be not so important – in everyday life and in the economy of salvation – to be a Catholic or a Proddie. This last error only confuses the Catholics, helps the Protestants to remain in the dark, and is of any use only to the merry ARCIC troop, and to the catering firm.
Real ecumenism is you-come-to-me -ism; it is the talk with the clear intention to help the prodigal son to go back to the father’s house, and no other; it is the unashamed statement that one side is right, the other wrong and one tries to find ways to help those on the wrong side to get to the right one. If this kind of ecumenism is not liked from the other side, though.
The newly established Ordinariates for converted Anglicans are a clear example of ecumenism, because they build bridges for those on the wrong side whilst always making clear where the Truth lies, and where the bridge leads.
My impression is that these merry gatherings have become one of those expensive, but not entirely unpleasant occasions to which the participant do not want to put an end, even when the absurdity of such meetings has been made once and for all obvious by the presence of the “bishopess” and/or “canoness”. I can’t wait for the first transsexual Anglican bishopette. the Anglicans might not be there yet, but given time I’m sure they’ll manage to “catch up with society” as they have done so often (erm: always, really) in the past. I can’t imagine that this would be seen as an obstacle to any future ARCIC: if you can swallow a bishopette, there’ s truly no boundary to what else you could live with.
No. As long as food and wine are going to be good enough, breaking up will be so very hard to do.
From the Deacon’s Bench, a barely believable story about a priest suspected of pedophile behaviour and, subsequently, the object of a letter written by the school’s principal to the bishop.
Apparently, Bishop Finn never read the letter. Instead, he appears to have received a “brief verbal summary” about it from his vicar general.
Following questions arise:
1) How can the vicar general have given the bishop a “brief verbal summary” without mentioning words related to the word a bishop must dread most: pedophilia. The details mentioned on the letters are from alarming to sickening (and certainly so in the big picture that emerges from all of them together) and would have put every sensible man, let alone a priest (or a bishop, see below) in a state of maximum alert.
2) Who is this vicar general: a priest (in this case, appointed by the bishop himself) or an auxiliary bishop (possibly not appointed by the bishop; at least not freely so). In the first case, bishop Finn must still be considered accountable in certain measure for the people he puts in position of great responsibility; in the second, we still have a bishop – though not bishop Finn – directly responsible for the blunder.
3) How can a clergyman (whether bishop, or not) not have all alarms bell ringing when he reads or hears something even remotely similar to the word mentioned above. We are in 2011, not 1951.
This seems to me a history of extraordinary incompetence, or laziness, or bad faith at some – not yet entirely clear – level. Which is a double pity, as bishop Finn seems to have his theology in order and not to be one of the progressive and cowardly shepherds. A short google search has given this, the like of which I have never read from any English bishop, (whether reading his letters or not) and will probably not read in my lifetime.
Still and as much as it pains me to say this, it beggars belief that in 2011 we must still read such stories of utter failure of most elementary control mechanisms.
I know, this is in Italian. But what would be the use of your humble correspondent, if he wasn’t able to give a little help when needed…
It turns out that twenty-one French priests have written to the Head of the Congregation for Bishops, Cardinal Ouellet, to ask him for… better shepherds. This after the latest appointment, the one of the apparently notorious bishop Fonlupt (see above a photo of his in unmistakable clerical garments….) , left once again much to be desired.
The letter has been signed, though Messa In Latino doesn’t report the names. Also noticeable is the decision not to allow any seminarian to sign, after a similar appeal from Milan seminarians to have Summorum Pontificum applied in their own diocese led to inordinate thundering and unpleasant consequences.
Messa in Latino puts it, as always, in a refreshingly blunt way:
La media dei vescovi di Germania, Austria, Svizzera, Francia, è da asilo per lunatici; in Italia e Spagna, dove non siamo caduti così in basso, la media è comunque mediocre e di desolante immobilismo.
The average of the bishops in Germany, Austria, Switzerland and France is at madhouse level; in Italy and Spain, where we haven’t sunk so low, the average is still mediocre and marked by a depressing total absence of action”
Personally, I must say that one begins to see something vaguely approaching a harder stance. It hadn’t happened for very long, surely, that two bishops were kicked out in a matter of months, and three in less than a year. Still, what – I think – must end is the mentality by which an appointment is the result of a compromise between the diverging desires of the Pontiff (for an orthodox man) and of the local clergy (for a lunatic, or a heretic). In the end, there is no way protests from liberals can be avoided and appointing liberal bishops will not appease them (as if appeasement were a working strategy, ever), but only make them more vocal.
Summorum Pontificum is, I think, a point in case. A very lax enforcement of the clear dispositions of that historic motu proprio didn’t facilitate at all a prompt reception of its clear message; on the contrary, it encouraged a huge number of Western bishops into thinking that SP could be boycotted as long as necessary, and destroyed as soon as practicable. Only Universae Ecclesiae will put an end to this; and again, only if seriously enforced.
“Messa in Latino” puts the importance of the matter in such a beautiful way, that I can’t resist reporting and translating the entire concept:
La prima preoccupazione di questo sito è sempre stata per la scelta di buoni vescovi e per questo abbiamo cercato di seguirne le nomine, prima ancora che parlare di liturgia. Perché è dalle risorse umane che dipendono le sorti di un’azienda; e certo, se la Chiesa fosse un’azienda, sarebbe già fallita da molto tempo. Il fatto che la barca vada avanti nonostante certi rematori, è la prova storica dell’assistenza divina. Nondimeno, cerchi un po’ la Congregazione per i vescovi di facilitare il compito alla Provvidenza.
The most pressing care of this site has always been the choice of good bishops and this is why we have tried to follow their appointments, even before talking about liturgy. This, because it is from the human resources that the furtunes of a company depend; and certainly, if the Church had been a company she would have gone bankrupt a long time ago. The fact that the barque continues to go on notwithstanding such rowers is the historical proof of the Divine assistance. Still, the Congregation For Bishops should try to make the task of Providence easier”.
I am confident that Cardinal Ouellet will make Providence’s task somewhat easier; though episodes like Fonlupt’s appointment show that the process will not be as speedy as we would wish.
I have written some time ago about the great potential for trouble coming from perverted “relationships” and the utter failure to deliver on their promises of “normality”.
This here – (taken from the excellent site of John Smeaton, though the real link is from a disgusting “poof & lesbian” site) may be only an isolated case, but I think it is rather indicative of a mentality. A drunk lesbian punched her pregnant ex-girlfriend with a view – as she, according to the site, herself admits – to kill the baby. She was drunk, apparently (what a lady, btw); but as they say, in vino veritas.
I might be biased or naive here, but I can scarcely imagine a concluded heterosexual relationship in which the man punches her ex-girlfriend in her stomach with an aim to kill the baby she is now having from another man. I also cannot remember ever reading of a thing like that.
It seems to me that here the extreme selfishness so typical of these perverted relationships plays a role; that the hugely inflated “me”-attitude that persuades one that whatever he does – and is – is right, even if it is perverted to the extreme, is the same mentality which then considers utterly consequential to strike in order to kill whatever would come between one’s ego and the attainment of one’s desires. The drunkenness is here, I would say, rather what let the woman forget the legal implications of her act, that what formed her evil intention in the first place. Rather, the evil intention must be the obvious consequence of the extreme self-centredness of people with such behaviour.
It is no less than astonishing that the woman’s treatment has been so mild. In my book, this is an attempted homicide. I also wonder whether a man would have been treated, in the same situation, with the same mildness.
Thankfully, we are informed that the lesbian in question wants to “put this matter behind her”. How very kind of her.
I should now quote the one with the hell and the woman scorned; but I’m afraid lesbians go beyond that.