CNA has a beautiful Papal intervention, aimed at stressing the necessity of good evangelisation work.
One must say, this Pope is good at talking. Take for example these two phrases:
“It is important to make them understand that being Christian is not a type of outfit that one wears in private or on special occasions, but something living and totalizing, capable of taking all that is good in modernity.”
“proclaiming Jesus Christ, the sole Savior of the world, is more complex today than in the past, but our task continues to be the same as at the beginning of our history. The mission hasn’t changed, just as the enthusiasm and courage that motivated the apostles and first disciples should not change.”
I see a slight problem, though. To talk the talk is all good and fine, but from a Pope able to talk the talk with such clarity, one would expect the ability to walk the walk with far more energy and determination than this is the case now. It seems to me more and more that Pope Benedict sees himself not as an enforcer of orthodoxy, but as one whose task is to prepare the way for future orthodoxy. He often gives to me the impression that he is working so that his successors may act, but without acting directly with anywhere near the energy that would be required.
Summorum Pontificum was obviously huge, and Universae Ecclesiae provides the priests and faithful (after, if I may say so, too many years of inaction) with valid instruments to improve its implementation. What I miss, though, is the concrete action on the ground, the factual providing for robust evangelisation rather than the talking about it; in short, the walk.
We still are afflicted with bishops like Nourrichard (Benedict’s appointment to his present position) and Fonlupt (whose very recent appointment even sparked a reaction in form of a letter from French priests); we have an Archbishop of Westminster (also a Benedict’s appointment to his present position) openly boasting that he is nuanced about homosexual relationships and doesn’t know whether he will celebrate their “marriages”. If you read around this blog, you’ll find many more examples, but you get my drift: evangelisation is best made by first putting one’s house in order.
The Church is not in order. The number of bishops with either heterodox views or without the guts to defend orthodoxy is staggering. The situation is so bad, that when a bishop dares to do his job properly this makes huge waves, so unexpected it is. Many of these liberal, heterodox or cowardly bishops have been appointed, and continue to be appointed, by Pope Benedict and I am sorry to say so, but as long as this continues every beautiful talk about the need of a new evangelisation will sound little more than verbal decoration.
Make no mistake, I am a big fan of Pope Benedict’s reforms and I think that, as a Pope, he is a huge improvement on his saintly but catastrophic predecessor. Still, I think that he will be remembered rather as a Pope who prepared the ground for concrete action, than as one who acted decisively himself.
Summorum Pontificum is no concrete action if after four years we still have very few Latin Masses, and nice talks about the needs of evangelisation are no concrete action if the evangelisation is then left to the devices of the Nourrichards of this world, whom the Pontiff himself appoints. Concrete action is to take care that the sheep are provided with good shepherds, and that the shepherds take care that the priests are sound.
Evangelisation via television doesn’t work, much less evangelisation via “encouragement speech” to people whose theology and praxis is almost beyond repair. Evangelisation is done from the pulpit; with a reverent celebration at the altar; with a strong defiance of unChristian politicians; with an insisted, frontal assault on secular thinking.
Most of all, evangelisation is done by forcing the Nourrichards of the world to march allineati e coperti like as many soldiers, or by getting rid of them without delay.
Dramatic news from Rome.
It would appear that the long-awaited clarification document on the application of Summorum Pontificum would pose heavy limitations to its celebrations. Such limitations might, in fact, not go beyond the boycott of the Tridentine already witnessed among large part of the Catholic hierarchy, but would give the clear message that such a boycott is not unwelcome after all or, said in a slightly less polemic way, that the times are considered not ripe for a generalised diffusion of the Tridentine.
I generally choose not to write about rumours, but this is worrying. Rorate caeli is on the barricades and they are certainly not the types prone to alarmist and hysteric shouting. Messa in Latino (a delicious Italian blog written with all the violent energy of passionate Italians, I do pity those of you who can’t read Italian and will henceforward consider myself utterly soft and ruined by years of living in England) is firing from all cannons and also makes nomi e cognomi (Monsignor Scicluna and Cardinal Canizares), the rumours are confirmed from different sources and in short, the alarm bell is ringing.
From the details transpired until now, it would appear that the clarifications are in the sense of
a) rigidly restricting the old rite to the proper Roman Rite (for example: no usus antiquior of the Ambrosian Rite), and
b) pointing out to the concept that the Tridentine is, so to speak, a separate exercise for those with certain “sensitivities” but not meant to influence and penetrate the liturgical life of the Church.
Messa in Latino calls this exercise annacquamento, anzi annegamento (“watering down, nay: drowning”) of Summorum Pontificum and it is clear to see why they would get so emotional: if a signal goes out that the Tridentine is something rigidly limited to sensitive, rather than meant to help the sensible, the knives will be out to relegate the Tridentine in the attic of liturgical praxis.
This is very, very bad and if confirmed would, I am afraid, be in indelible stain on the entire pontificate of Benedict XVI and indicate, as the Italian say, that he has grown “afraid of his own courage” and doesn’t want to encourage the strong wind of renewal (that is: restoration of tradition and sanity) clearly noticed in these last years.
I would be inclined to dismiss such fears, if the behaviour of the Pontiff in the last months would give me confidence that this rumours are unlikely to have any ground in reality. Unfortunately, the Pontiff’s careless words about condoms on one side and the extraordinary initiative of Assisi III on the other side do appear to justify the fear that this Pope is, so to speak, not really like wine.
Let us hope that all this is a tempest in a water-glass. But at this point it is fitting that there be a tempest.
Find here a list of addresses to contact the Vatican. Several email addresses are included. Be short and respectful. Please write to all email addresses you can get your hands on. Please everyone send a message to me with other relevant email addresses if you find any and I will update this page asap.
Pope Benedict: a) email@example.com or b) firstname.lastname@example.org
Cardinal Levada, CDF: email@example.com
Congregation for the Clergy: firstname.lastname@example.org
Congregation for the Evangelisation of People: email@example.com
Osservatore Romano: firstname.lastname@example.org
And so it is out: the beatification of JP II will take place on the 1st May.
I am, as no reader of this blog can avoid noticing, no great fan of the man as a Pope. I think that his contribution to the fall of Communism is vastly, vastly exaggerated (the one who did it for communism was clearly the Gipper; George Walker Bush and Pope John Paul II only reaped the benefits afterwards and the liberal press would commit suicide rather than give Reagan his due) and I find it frankly extraordinary that a Pope should be praised for…. being opposed to Communism.
As far as his work as Pope is concerned, I personally think that the only redeeming feature of his too long Pontificate is the fact that he came (excluding the short weeks of what could have been a wonderful Pope, Albino Luciani) after Paul VI, the undisputed Jimmy Carter of the Church. JP II’s actions against the problems of his time (say: the Dutch Schism, Liberation Theology, the rampant “spirit of Vatican II”-mentality) can be considered in a halfway positive manner only in the light of Paul VI’s tragic impotence, but were slow and contributing to the confusion of Catholics by every other modern standard. In his appointment of Bishops, JP II will probably prove one of the most disastrous Popes of all times as he is the main responsible for the appointment of an entire generation of bad shepherds, who have almost completely given away Catholicism and will now continue to afflict the Church for a couple of decades to come.
A further problems of JP II’s pontificate is, in my eyes, the stubborn refusal to deal in an exemplary manner with people clearly responsible for grave misconduct. Cardinal Law’s treatment, or Cardinal Groer’s, are in my eyes great stains on his pontificate as they show an attitude towards grave problems by which the desire to avoid scandal and public admission of fault comes before the desire to send clear signals as to how the Church is led and what behaviour is expected from the men at the top.
And then there’s the media orgy. JP II’s pontificate can be remembered as the age of the dumbing down of everything Catholic, the search for popularity at all costs, the media circus, the desire to sink towards common people aspirations and conveniences instead of drawing them to aspire higher to Christ. From the unspeakable rock concerts (in which Catholicism had to witness the head of Catholicism being publicly scolded by rock singers; Pope Pius XII must have cried from Heaven), to the interconfessional/ecumenical/heretical events in Assisi, Fatima and elsewhere, to the in itself obviously heretical kissing of the Koran, to the relentless seeking for TV time in his pursuit to travel in the furthest corners of the globe whilst Vatican work was clearly neglected (cue the inefficiency and indecisiveness in tackling the problems of the Church, like the evident issue of rampant homosexuality in the seminaries), John Paul II’s years have diluted and banalised the Catholic message. The most dramatic example of this sad development was seen in his last days, with a huge media happening and a vast attention from a mass of individuals obviously not caring in the least for Catholicism and merely attracted by the next media-pumped collective hysteria in purest Lady Diana style. When he died, JP II had successfully transformed himself in the Che Guevara of our times, a man whose face is on millions of t-shirts carried by people who don’t even know who he was and what he wanted, but find the projected image someway cool. In the meantime, a generation of Catholics was raised without even the basis of proper Catholic instruction but hey, there were 500,000 people when he went out of the aeroplane so we are doing fine.
One of the least palatable aspects of this attitude was the late Pope’s desire to please the masses by sending ambiguous messages which, whilst not openly contradicting the Church’s teaching, were meant to give them a varnish of political correctness and make their distorted perception popular when the real ones clearly aren’t. He formally abolished the capital punishment in the Vatican, but conveniently forgot to remind the faithful that the legitimacy of capital punishment is integral part of Catholic doctrine and as such not modifiable and not negotiable. He asked for forgiveness for the atrocities committed during the Crusades, but conveniently forgot to remind the faithful of the saintliness of their cause and of the glorious page represented by the Crusades themselves. He was personally contrary to every conflict happening in his time, but conveniently forgot to remind the faithful that the Doctrine of War is also integral part of Catholic teaching. As a result of this, Pope John Paul was vastly perceived – particularly by poorly instructed Catholics, let alone by non-catholics – as a white-clothed pacifist opposed to capital punishment and ashamed for the Crusades. I am not aware of any effort he made to counter this widespread popular impression and no, this is not good.
Allow me here to also remind my readers of the Lefebvre affair. From the information I have found and read, it seems to me that a clash of egos (it happens among the saintliest men; it’s human nature) played a more than secondary role in the events but that at the root of the mess was JP II’s refusal to understand when things have gone too far and it is time to stop being stubborn and to start being reasonable. Hand on heart, I thank God for Lefebvre’s courage and determination on that occasion. To use an admittedly strong image, when the father is drunk the son who refuses to obey him is not going against the family and his father’s authority, but respecting and upholding them and the values they represent. The SSPX’s affair is, if you ask me, just another of the many avoidable blunders of John Paul II’s pontificate.
Still, behind the Pope there was the man. A deeply religious, pious, spiritual, sincere, kind man of God. A man whose mistakes were certainly never made in bad faith and whose first desire was to protect the Church and to win new souls to Christ. A man in front of whose deep spirituality and pious nature most of us (and certainly yours truly) must hang their head in shame. A man of whom you can criticise everything, but not the pure heart and the honesty of his intentions.
Whenever Catholics criticise the many mistakes of his pontificate (as they, if you ask me, should do far more often and much more vocally in order to avoid another pontificate like his to be ever repeated), they should remember – and should remind the enemies of the Church – of the purest of hearts behind those mistakes and of the example which John Paul II continues to give as a saintly man.
A saintly man is not necessarily a good Pope and a good Pope is not necessarily a saintly man. Much as we would like to see both qualities together, this is by far not always the case.
When we are blessed with a saintly Pope, I can’t see why we shouldn’t – whatever the shortcomings of his Pontificate – draw strength and inspiration from his saintliness.
Blessed John Paul II, pray for us.
Let us make no mistake, this was an own goal. A perfectly useless and perfectly avoidable one. One which puts into question the ability of the Pontiff to defend Catholic teaching in a way not capable of manipulation by the secular media. This is a falling back to the days of John Paul II, when Catholic doctrine was not overtly contradicted – of course not – but badly represented in a way which made manipulation easy and widely spread. Read the words of the Pontiff again and you’ll see that whilst not contradicting Catholic teaching in the matter, his words open the way for misunderstanding and manipulation. He didn’t “change the rules”, at all. But his careless wording will allow superficial people to think so and the press to report so.
Last time I looked, the use of condoms was not morally justified. It is not justified because it is artificial contraception. Let us look at this again, what does the Church says about the use of condoms? That it is not morally justified. Oh, and we also know that it is not morally justified. We also know that if it is not morally justified no Pope can ever make it morally justified, because the Pope is not the maker of the rules, merely their custodian.
Ah well, we have this down then.
Now, let us all be aware of simple facts of life: that the Church knows that people are sinful. Whilst never justifying sin, the Church has always acted in a way meant to use common sense and sound judgment. The Church has always – when circumstances so required – accepted facts of life as a lesser evil. But she has always been attentive to say that this does not make the evil justified. The Church has, in fact, no system allowing the faithful to “choose the lesser evil”, even when she herself accepts (not justifies) the fact of life that evil will happen. A Catholic may never choose evil, and that’s that. It is evil to commit sodomy, and it is evil to use a condom. The Church can’t take the sodomy out of the equation and say “if you really couldn’t stay away from another person’s backside, then you may use a condom“. The Church says that you don’t commit sodomy, period.
The Papal States allowed prostitution. Prostitution was, in fact, rather an industry in Rome before reunification. But this doesn’t mean that the Church considered going with a prostitute “justified”, nor that it thought that it was justifiable in some circumstances, nor that she said that if you go with a prostitute, then you may use a condom.
The same for condoms. In Fascist Italy the use of condoms was a criminal offence in general, but it was allowed inside of brothels and the Church never said a word against this, obviously tolerating a lesser evil. But this didn’t mean that the Church said that it was in any way justifiable to use a condom, or that fornication is justifiable in those circumstances where you really have blue balls and are on your way to better yourself. The Church merely recognised the existence of a fact of life (original sin; leading to lust; leading to prostitution) and dealt with it the best she could. She certainly didn’t provide any justification for sinful behaviour. One must stay away from the brothel, period.
She also never said that for a prostitute to use condoms might have indicated an awakening of her better moral nature. This is simply naive and misleading. The prostitute uses the condom to avoid pregnancy and diseases, as everyone else. Whatever awakening there might be in the single circumstance, any speculation about the fact that she might express this by using condoms only suggests in the less attentive that a prostitute is justified in using condoms.
The fact that a sin happens doesn’t mean that it is fine for it to happen. The fact that by committing a certain sin a worse sin can be avoided doesn’t make the sin fine. The more or less adventurous considerations as to the motives with which a person commits a sin don’t justify the sin, either.
A mexican drug cartel member in the very first, extremely vague step of his redemption may start torturing enemies in a less cruel way before killing them, but this doesn’t mean that he is allowed to torture and kill them.
After the careless words of the Pope, the entire world will now start saying that the Pontiff considers the use of condoms justified in certain circumstances. This is simply how the world goes and it is very naive to think that it may happen any other way.
Not only must a Pope never tamper with doctrine, but he must never be perceived as to be doing it. Never ever. It is his duty, whenever he explains the position of the Church in certain circumstances, to do so in such a way that no misunderstanding are possible and no Catholics confused. But this is exactly what has happened this morning, with Classic FM (5 million listeners every day) clearly giving the message that the Pope has modified the Church’s position.
When the press thinks they can say that, it is a clear sign that a Pope has communicated in a very poor way.
The Pope’s statements will confuse honest Catholics and will provide an infinite amount of excuses (not only about condoms) to lukewarm Catholics concerning everything that it difficult to accept to them. This was absolutely avoidable and seriously undermines the Pope’s efforts to fight aids in the right way.