Saturday, December 16, 2017

Shakespeare on the Traditional Mass


The idea that Shakespeare was a secret Catholic, and put coded messages into his plays about the Faith, is so attractive to me as a Catholic and a lover of Shakespeare that I have to be careful about confirmation bias. However, as I've noted before on this blog, Clare Asquith (in Shadowplay) and others have made a very serious historical case for it. Once you see it, you can't look at the plays in quite the same way again.

Friday, December 15, 2017

Pierantoni answers Buttiglione

This article by Prof Claudio Pierantoni, one of the signatories of the Filial Correction, is very helpful, certainly to me, not least because Pierantoni expresses the problem in a way slightly differently from the way I have been doing. Pierantoni is a long-term acquaintance of Rocco Buttiglione, and not only knows his thinking well and sympathetically, but has corresponded with him on these precise issues.

Here is a key passage; do go over to LifeSite to see the whole thing.
 Buttiglione writes: 
There are therefore some cases in which remarried divorcees can (through their confessor and after suitable spiritual discernment) be considered to be in God’s grace and therefore deserving of receiving the sacraments. It seems a shocking novelty, but it is a doctrine that is entirely, and I dare say rock-solidly, traditional.
Note the rush and superficiality (certainly not justified by the mitigating circumstance of a lack of intelligence) with which Buttiglione jumps to the twofold consequence: in the first passage, he draws from the general doctrine of extenuating circumstances the immediate consequence that “remarried divorces can be considered to be in God’s grace.” With this, he skips over the strong objections that we critics have raised without even responding to them.

Monday, December 11, 2017

More thoughts about the Buenos Aires letter: on ecclesial politics

With apologies to my readers, my thoughts have been particularly slow in forming on this blog in recent days. Still, further to my last post, here's a couple more: about the impact of this move on ecclesial politics.

A while ago I was asked by a journalist to comment on an article in L'Ossovertore Romano by Cardinal Ouellet, so I looked at this in some detail. Ouellet, like Cardinal Mueller, has been consistently putting out a very careful 'conservative' interpretation of Amoris laetitia. It is not so very different from the interpretation I gave on this blog when Amoris first came out.

His strategy has four parts.

1. He criticises conservatives worried about AL as misinterpreting it.
2. He also rejects those interpretations of AL which allow reception of Holy Communion, in circumstances condemned by the previous discipline, as misinterpretations ‘equally… (if not more so)’.
3. He stresses that what is really important in ‘pastoral accompaniment’ is listening and counselling, not access to the sacraments.
4. When he does turn to cases of access to the sacraments, his description of legitimate cases is such that they could be allowed under Pope St John Paul II’s Familiaris consortio.

Tuesday, December 05, 2017

Some thoughts about the Buenos Aires letter

In this post I address two questions.

The first is: what does it mean for Pope Francis to promulgate his letter to the Bishops of Buenons Aires, on their guidlines for the application of Amoris laetitia, in the Acta Apostolicae Sedis (AAS), the official record of Papal acts?

The second question is: does this procedure create an obligation on Catholic to believe something they were not previously obliged to believe?

So, on the first question. The Pope can speak as Pope and as a private person. In the latter capacity what he says may be of interest as an indication of his thinking, but it wouldn’t bind the faithful to believe anything. Normally private letters wouldn’t be considered part of the magisterium. Putting something in the AAS is a way of making it part of the magisterium. It is a bit surprising to do this with a private letter but I think there are precedents. Certainly many things are in the AAS which were addressed in the first place to particular groups, such as Pius XII’s famous talk to midwives authorising NFP. Putting such things in the AAS is a way of directing them to the whole Faithful.

Saturday, December 02, 2017

A reason to be cheerful

Thanks for all the prayers!

Support the work of the LMS by becoming an 'Anniversary Supporter'.

Friday, December 01, 2017

Mgr Loftus: pro-lifers are 'terrorists'

Archbishop Joseph Naumann of Kansas
I've waited to see if there if would be any reaction in the Letters page to Mgr Basil Loftus' latest outrage: an attack on Archbishop Joseph Naumann of Kansas City, in which he described the Archbishop, and any anyone like him who was actively pro-life, as a terrorist. (Catholic Times, 24th November 2017.)

His column is, as usual, both bizarre and incoherent. Remember, as you read it, that the Catholic Times is sold in the backs of Catholic churches every weekend: this is a newspaper, in other words, with ecclesiastical approval. I transcribe the key section for the record, since the paper has no online presence, even for subscribers.

No-one is more supportive [than Pope Francis] of the rights and paramountcy of all marginalised people, including the unborn - but he is totally opposed to the purportednly pro-life antics of men such as Archbishop Naumann, the recently elected head of the American bishops' 'pro-life committee'.

Thursday, November 30, 2017

The Psychology of Traditionalism

2009 06 27_2815_edited-1
Ordinations for the Fraternity of St Peter in Wigratzbad in 2009
Guide to this series:
The Psychology of the Rigid Personality
The Psychology of Military Incompetence
The Psychology of Ecclesiastical Incompetence
The Psychology of Traditionalism

Before my series of posts about Norman Dixon's Psychology of Military Incompetence, I'd been writing about Mgr Basil Loftus, who exemplifies the attitude that respect for rules indicates a conformist, 'anal', weak-ego individual. This inference enables him, and many others, to conclude that theological and liturgical conservatism and traditionalism manifests a kind of 'rigidity' incompatible with pastoral effectiveness.

I have shown what is wrong with this argument in general terms. It is a truism that people with weak egos and an unhealthy fear of failure will be risk-averse, and will seek the approval of their peers and superiors by conforming. In the post-conciliar situation, however, this approval is not forthcoming to conservatives and traditionalists in mainstream Catholic or non-Catholic institutions: it is, rather, given to those who toe the liberal line. It is rather remarkable that Loftus and his like have not noticed this, but as I have observed that classical presentations of the psychological theory they draw from, including Norman Dixon's, are prone to confuse the risk-taking non-conformism of a person with a strong ego and moral courage, with the liberal violation of traditional norms, and with the norm-violation of the merely self-indulgent.