A note on babies in church, from 1921

Every now and then the issue of babies crying in Mass comes up, and I thought this note from the early 20th century is worth preserving on this blog. The book from which this anecdote comes was published in 1921 (it is available as a reprint interestingly).

Hat-tip to @AudreyFaithSeah on Twitter, who tells us

Timeless wisdom on preaching for hearing people (from a 1924 issue of “the Catholic Deaf-mute” newspaper).

I've written about children and babies in church here (on Geoffrey Hull claiming that babies should not be there at all), here (on 'crying rooms'), and here (FIUV Position Paper on children and the Traditional Mass).

Come to Walsingham with Latin Mass Society!

The LMS walking pilgrimage from Ely to Walsingham is taking place this month: we gather on the evening of Thursday 23rd August, and get to Walsingham on Sunday 26th August.

Book here.

We need volunteers as usual. If you have catering experience and would like to be a cook,

or have a private car / MPV / Landrover or the like and would like to drive a support vehicle,

email info@lms.org.uk with 'Walsingham Volunteers' in the subject line. These are non-walking roles, and there is no pilgrim's registration fee if you take part in these ways.



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

Venerating a relic of the Cure of Ars

On his feast-day, Wedneday.

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

Successful Latin Course from the LMS

Last week the Latin Mass Society's residential Latin Course took place. We were close to capacity in the venue, the Carmelite Retreat Centre at Boars Hill near Oxford. With the help of Matthew Schellhorn and a number of singers who were present as students Sung Mass was celebrated each day and Compline twice. The two priests who attended as students took turns with Fr John Hunwicke, who was teaching, to celebrate the Sung Masses, as well as Low Masses before breakfast.

A few photos from the Roman Forum

Update: I see that the talks from the 2017 Roman Forum, including my own, are now available on the Keep the Faith website (they label it 'The Gardone Italian Symposium'). The whole set is here; mine is here. You can download the talks for $1.50, or the whole set of the Symposium for $18. Other speakers include Fr John Hunwicke, Prof Thomas Pink, Jamie Bogle, and Dr John Rao. I've mentioned on this blog the very interesting talks by Dr Clemens Cavellin, which touch on Yoga and the New Age.

Readers can get a 20% discount on downloading talks from the Keep the Faith website during August, using the code KTFSUMMER. There's masses of stuff there, including excellent talks from people now deceased, including Michael Davies, Hamish Fraser, Fr Paul Crane, and many others. They have the audio archive of Roman Forum symposiums going back years, and lots of other talks as well.



I gave a paper to the Roman Forum Summer Symposium this year, as I did last. Here are a few photographs.



The symposium takes place in the town of Gardone Riviera, on Lake Garda. We use the beautiful church of St Nicholas there. Singing at the litugies is led by David Hughes (with the stripey shirt, above), a council-member of the Church Music Association of America.

The death penalty for the prestige of the Papacy

I was asked for a quote by a journalist when the story broke; it was used by LifeSite here. I paste my full statement below.

'Catechisms are not usually regarded as magisterial documents in their own right, but as systematic summaries of magisterial documents. Their value lies in their accuracy as reflections of the Church’s perennial teaching. With this change by Pope Francis, the Catechism of the Catholic Church has become less accurate than it was before, since it is clear from both the teaching and the practice of the Church over two millennia, and the clear and consistent message of Scripture, that capital punishment is not incompatible with the dignity of the criminal, nor with his redemption.

‘The text recently published also appeals to contingent historical circumstances, such as the modern penal system. Such considerations, which apply in any case to some countries more than to others, are irrelevant to the question of whether capital punishment is always and everywhere wrong.

‘This development brings to a head the troubling question of whether the Holy Father’s theological advisers see themselves as bound by the definitive statements of past popes, including the well-known account of capital punishment given by Pope Pius XII. If they are not bound by past popes, there is no reason why future popes should be bound by this statement, and indeed the authority of Pope Francis over Catholics today is called into question.’

(See also my post about the death penalty here.)

Historic crimes: repentance and reparation, Part 3

Reposted from September 2014
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In my last two posts I wrote about what our response can and should be to crimes, not personal crimes we have committed but those of the past (and for that matter of the present) which have, as it were, defiled the Church. Here I want to say a little more about the form reparation can take in practice.

Clockwise from top left: St Cuthbert Mayne, Bl John Nelson SJ, 

who forgave the Queen as he was disembowelled, Bl Everard Hanse, 

and Bl Thomas Sherwood, a layman. All executed under Elizabeth Tudor.

Here, again, is something relevant from Shakespeare. In his The Rape of Lucrece, Lucrece confesses her rape by Tarquin to her husband and father, and then commits suicide in front of them, plunging a knife into herself. Shakespeare describes what happens to her blood.

And bubbling from her breast, it doth divide
In two slow rivers, that the crimson blood
Circles her body in on every side,
Who, like a late-sack'd island, vastly stood
Bare and unpeopled in this fearful flood.
Some of her blood still pure and red remain'd,
And some look'd black, and that false Tarquin stain'd.

The idea here is that she did have some measure of guilt for what had occurred, and her death is a kind of expiation. It makes most sense, at least to a Christian reader, on Clare Asquith's reading: that Lucrece represents the English community, which in part remained faithful and in part apostatised under pressure from the Protestant Revolt. The shedding of the blood of the martyrs, which Shakespeare's description of Lucrece's suicide suggests, was a kind of expiation of the apostasy. The faithfulness of few, a faithfulness to death, in this way made up for the faithlessness of others. It makes the reconciliation of the whole country, the 'late-sacked island', more possible.