Catholicism


theflock

Through a large part of the world all public Masses have been cancelled. Why? Supermarkets are open. If absolutely necessary the civil authorities could have said that food could be delivered only. Instead it has been judged by the temporal power that the risks of people using supermarkets can be diminished and controlled. Man does not live by bread alone. Groceries are necessary. Surely the Bread of Life is more necessary than the bread which perishes. The ventilation of Churches could be investigated along with their safe maximum capacity while maintaining the necessary distance between individuals and households and parishioners could sign up for a fixed number of places. Priests can say three Masses a day in cases (such as this) of pastoral necessity. Why are bishops not doing this? Where is their zeal for souls?

For most clerics today the sign of peace, communion under both kinds, universal reception of  communion, concelebration and extraordinary ministers are not questionable novelties that ought to be phased out but are non-negotiable essential elements of the liturgy. If these practices were missing from the Mass it were better (for this generation) if Mass were not said at all. If particles of the Eucharist are not being scattered over the fitted carpets and cloths soaked in the Precious Blood are not being discarded in a bag in the sacristy, if men and women in habitual grave sin are not eating and drinking condemnation upon themselves then why are we here?

If these practices were eliminated and the liturgy still celebrated the laity might start getting funny ideas. They might question whether they really need to be be reintroduced. God might start pouring down graces upon the Church. Vocations, conversions, orthodoxy, sanctity might at any moment rise from their unquiet graves and trouble the clerical bureaucracy and start questioning its conduct or even its sincerity. If receiving the Eucharist were really that important then the faith might be certain and true and a proper basis for civil and social life and worth dying for (shudder). The joy and the hope, the fear and the anguish of the followers of Christ might not, after all, entirely overlap with the joy and the hope, the fear and the anguish of the men of our time after all.

So the churches must close, especially those which offer the actual Roman Rite instead of the manufactured fabrication, the banal on-the-spot product currently traded under that name. Once again holy obedience is demanded by the wolves and the hired men in order to destroy the faith of the little ones and extinguish the perpetual sacrifice. If possible confession should be banned.

“Take heed to yourselves and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the Church of God which he hath purchased with his own blood. I know that after my departure ravening wolves will enter in among you, not sparing the flock.” (Acts 20:28-29)

“I am the good shepherd. The good shepherd giveth his life for his sheep. But the hireling and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and flieth: and the wolf casteth and scattereth the sheep, And the hireling flieth, because he is a hireling: and he hath no care for the sheep. I am the good shepherd: and I know mine, and mine know me. As the Father knoweth me, and I know the Father: and I lay down my life for my sheep. ” (John 10:11-15)

Bede: The Life and Miracles of Saint Cuthbert, Bishop of Lindesfarne (721)

CHAPTER XXXIII

HOW, AT A TIME OF SICKNESS, HE RESTORED A DYING BOY IN HEALTH TO HIS MOTHER

AT the same time the plague made great ravages in those parts, so that there were scarcely any inhabitants left in villages and places which had been thickly populated, and some towns were wholly deserted. The holy father Cuthbert, therefore, went round his parish, most assiduously ministering the word of God, and comforting those few who were left. But being arrived at a certain village, and having there exhorted all whom he found there, he said to his attendant priest, ” Do you think that any one remains who has need that we should visit and converse with him? or have we now seen all here, and shall we go elsewhere? ” The priest looked about, and saw a woman standing afar off, one of whose sons had died but a little time before, and she was now supporting another at the point of death, whilst the tears trickling down her cheek bore witness to her past and present affliction. He pointed her out to the man of God, who immediately went to her, and, blessing the boy, kissed him, and said to his mother, ” Do not fear nor be sorrowful; for your child shall be healed and live, and no one else of your household shall die of this pestilence.” To the truth of which prophecy the mother and son, who lived a long time after that, bore witness.

Cardinal Allen describes the sinful compromises undertaken by English Catholics fearing the persecution of the Elizabethan government:

“…even many priests, after saying Mass in secret, publicly on the very same day, conducted the heretical services, thus in a most wicked way sharing the chalice of the Lord with the chalice of the devil. They did this because they falsely thought it was sufficient if they held to their faith by inward assent while obeying the government in outward actions.”

– T. F. Knox, Letters and Memorials of Cardinal Allen, 56.

Council-Florence

Nicaea I

Constantinople I

Ephesus

Chalcedon

Constantinople II

Constantinople III

Nicaea II

Constantinople IV

Lateran I

Lateran II

Lateran III

Lateran IV

Lyons I

Lyons II

Vienne

Constance

Florence

Lateran V

Trent

Vatican I

Vatican II

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Many believe in or claim that they believe in and hold fast to Catholic doctrine on such questions as social authority, the right of owning private property, on the relations between capital and labour, on the rights of the labouring man, on the relations between Church and State, religion and country, on the relations between the different social classes, on international relations, on the rights of the Holy See and the prerogatives of the Roman Pontiff and the Episcopate, on the social rights of Jesus Christ, Who is the Creator, Redeemer, and Lord not only of individuals but of nations. In spite of these protestations, they speak, write, and, what is more, act as if it were not necessary any longer to follow, or that they did not remain still in full force, the teachings and solemn pronouncements which may be found in so many documents of the Holy See, and particularly in those written by Leo XIII, Pius X, and Benedict XV. There is a species of moral, legal, and social modernism which We condemn, no less decidedly than We condemn theological modernism.

– Pius XI

Hamish Fraser once observed that the universal restoration of the traditional liturgy would not solve the crisis in the church. The traditional liturgy was, after all, universally observed before the crisis arose and it did not prevent it. That which was not upheld and which would have prevented the crisis, the absence of which led to the crisis and the restoration of which alone will solve it, is the preaching of the Social Kingship of Christ. However, as Hilary White has recently and eloquently observed the Kingship of Christ exists exclusively for the salvation of souls. When His disciples could not find Him in Capharnaum they found the Lord alone in the hills praying. He said to them “Let us go on to the next towns, that I may preach there also, for that is why I came out.” As I once heard a very holy monk observe, the word here translated as ‘came out’ is ἐξῆλθον the same word as Our Lord uses in John 8:42 to describe His eternal generation. He went out into the hills to prepare to preach to the people. He came out from the Father in eternity that He might breathe forth the Spirit. He came into the world to save mankind, but that salvation consists in going out from the perishing city as He went out from Capharnaum to share in the eternal processions of the Divine Persons through prayer – the one thing necessary. Only in this light are any temporal benefits (such as the people of Caphernum sought) even benefits. “Seek first the kingdom of God and his righteousness, and all these things will be added to you.”

St Benedict says “To you, therefore, my words are now addressed, whoever you may be, who are renouncing your own will to do battle under the Lord Christ, the true King, and are taking up the strong, bright weapons of obedience.” But he is not addressing would-be statesmen or even the fathers of families, he is addressing would-be monks. The Social Kingship of Christ consists in the reordering and subordination of temporal realities to the supernatural end. Its foundation lies in the recognition of the utterly surpassing nature of that end. Its foundation is in the monastery and the monastery’s foundation is in heaven. Without this all temporal Christian struggle is worthless. The path of restoration proceeds from the monastery through the liturgy to the capitol and back again, but cut off  from its source and destination it will nought avail.

I have had the opportunity over the years four times to celebrate the feast of Christ the King on its traditional date in the United States of America according to the traditional rite. On one of those occasions the Mass was arranged by a lay ‘Latin Mass Community’ who ensured that it was celebrated with gusto. A High Mass with full choir, Blessed Sacrament procession and the solemn intoning of the Consecration of the Human Race to the Sacred Heart of Jesus. On the other occasions the Mass was offered by the FSSP. Now the FSSP are splendid fellows but the liturgy was not at all celebrated with the vigour and pomp one might expect for the Feast instituted to combat social and political modernism, the consecration was recited in a frankly perfunctory manner (and one occasion omitted entirely), there was no procession and the Blessed Sacrament was not exposed. Most seriously of all there was absolutely no mention made in the sermon of the Social Kingship of Christ on any of these occasions.

Pius XI instituted the Feast of Christ the King in order to compel the clergy to preach this doctrine.

[A]lthough in all the feasts of our Lord the material object of worship is Christ, nevertheless their formal object is something quite distinct from his royal title and dignity. We have commanded its observance on a Sunday in order that not only the clergy may perform their duty by saying Mass and reciting the Office, but that the laity too, free from their daily tasks, may in a spirit of holy joy give ample testimony of their obedience and subjection to Christ. The last Sunday of October seemed the most convenient of all for this purpose, because it is at the end of the liturgical year, and thus the feast of the Kingship of Christ sets the crowning glory upon the mysteries of the life of Christ already commemorated during the year, and, before celebrating the triumph of all the Saints, we proclaim and extol the glory of him who triumphs in all the Saints and in all the Elect. Make it your duty and your task, Venerable Brethren, to see that sermons are preached to the people in every parish to teach them the meaning and the importance of this feast, that they may so order their lives as to be worthy of faithful and obedient subjects of the Divine King.

Hamish Fraser famously described the American Catholic as “a Protestant who goes to Mass”. There is, alas, all too much truth in this ungenerous observation. One is often struck by the way in which American Catholics will say “I’m Catholic” rather than “I am a Catholic” as if ‘Catholic’ were one among a number of flavours of Christian. They will even talk about ‘Catholics and Christians’ as if there were some other sort of Christian or as if Catholics were not Christians or as if there were some kind of generic ‘mere Christianity’ approximating mildly conservative Protestantism upon which Marian devotion and five sacraments and the Real Presence are (hopefully) harmless baroque accretions.

Fr Brian Harrison observes:

[R]ejecting papal authority in favour of one’s own individual judgment was a perfect recipe for religious anarchy. And in medieval Christendom it was much easier to see that fact – and also to see that such anarchy is thoroughly undesirable – than it is in modern Western society. Desensitised after several centuries spent under a socio-political umbrella that shelters multiple coexistent Christian denominations, we have now, as a society, baptised this chaotic anarchy with the bland name of “religious pluralism”, and have come to see it as an instance of normal and healthy progress, rather than of pathological decline from the revealed norm of a Catholic polity that recognises the kingship of Christ. (After all, isn’t such ‘pluralism’ a cornerstone of democracy and a guarantee of individual liberty?) Those of us who are converts to the faith can testify from experience that for modern Protestants right across the liberal-evangelical-fundamentalist spectrum, the co-existence of many Christian denominations or “churches”, while theoretically acknowledged as falling short of the biblical ideal of Christian unity, is for practical purposes taken for granted as something normal, natural and inevitable – pretty much like the co-existence of many different countries, languages, styles of music, or ice cream flavours. From that perspective it is precisely “Rome” that appears as the renegade – the black sheep in the Christian fold – by virtue of her “arrogant” claim to be the one and only true Church. And let us recall the full radicality of this Protestant critique. It is not that the Southern Baptists (let us say) object to the aforesaid claim simply because they consider their own denomination, rather than “Rome”, to be the one true Church. That would basically be the same kind of objection that many claimants to this or that national throne have made over the centuries against rival claimants: “It is not you, but I, who am the rightful king!” No, the Protestant position cuts much deeper. It is like objecting to someone’s claim to the throne of England on the grounds that no such throne exists! It’s like protesting that anyone at all who claims to be England’s rightful ruler is ipso facto an impostor and potential tyrant whose pretensions must be firmly resisted! For the common position now shared by Protestants is precisely that no single Christian denomination may claim to be the Church founded by Christ, and, therefore, that no leader of any one denomination may dare claim the authority to make doctrinal or governing decisions that bind all Christians. Rather, it is said, each denomination should respectfully recognise many (or even all) of the others as being true, that is, real, “churches”, and so limit itself to making the modest claim of being preferable to the others in one way or another – for instance, by virtue of possessing what it believes is a better understanding of Scripture. In other words, the different organised “churches”, according to this ecclesiology, are seen as being in this respect pretty much like banks, schools, cars, brands of toothpaste, or any other sorts of commodities and services. It is considered legitimate to promote one or other as being of better quality than the rest; but just as it would be outrageous and beyond the pale for Wells Fargo to claim seriously that none of its competitors is truly a bank, or for General Motors to claim that nobody else makes real automobiles, or for Colgate ads to proclaim that what you’ll get in tubes of other brands is not just inferior toothpaste but fake toothpaste – so Protestants right across the liberal-conservative spectrum consider it theologically outrageous and beyond the pale for any single Christian denomination (read: Roman Catholicism) to claim that it is the one and only real Church.

The analogy of a disputed throne versus ideological republicanism is quite apt. The nonsense that legitimate governments derive “their just powers from the consent of the governed” goes hand in hand with nominalist contractualist ecclesiology. It is this Protestant vision and only this vision that could make sense of an intended adherence to the Gospel and a simultaneous acceptance of the ‘separation of Church and State’ as desirable for its own sake. The superstitious awe in which the citizens of the USA are expected to hold the Freemasons and Deists who composed their constitution and Declaration of Independence forbids the very idea of taking an axe to the First Amendment. American Catholics are expected to fly the flag of the US in the very sanctuaries of their Churches. This is extremely rare to non-existent even in countries that are or were formally Catholic, but this is the flag of the first western polity since the Edict of Theodosius in 380 to withhold recognition from Christ and which substituted the five pointed star for the Cross on its flag. This secularised banner is often, even in churches, hoisted on a staff surmounted by a golden eagle, the very symbol the Labarum supplanted and which was employed to desecrate the Holy of Holies in 70 AD.

Between the World Wars liberal economics and politics seemed tired. The world was torn between totalitarian ideologies that demanded the whole person. The Church thrived in this context with an integral vision of God and man that answered all the aspirations of the human person in freedom and ranged her against “the modern world in arms”. The Leonine formula of indifference to the form of regime but implacable insistence on the conformity of the civil order to the Divine and Natural Laws made vast strides against Modernity. In the wake of the Second World War the USA was left as the hegemonic power and the ideology of its founders has eaten away at the Church. The ‘Boston Heresy Case‘ was a disaster as the quasi-condemnation of Feeney’s garbled version of explicitism seemingly justified the complete surrender of the American church to the spirit of Thomas Jefferson. The United Kingdom, born of the revolution of 1688, has this paradoxical advantage: the sovereign is subjected to a religious test. The Jacobites, like the colony of Maryland, became entangled in the dubious cause of religious liberty. The rectification of the British constitution, upon the conversion of the Monarch and the people, requires only a single Act of Parliament.

Crux Sacra Sit Mihi Lux Non Draco Sit Mihi Dux!

Dieu et Mon Droit

charlemagneparis

The Ecumenical Councils of Trent and Vatican I and the Creed of Pius IV all require us to:

…accept the Holy Scripture according to that sense which holy mother the Church hath held, and doth hold, and to whom it belongeth to judge the true sense and interpretations of the Scriptures [and] never take and interpret them otherwise than according to the unanimous consent of the Fathers.

If is often said that the Church has, in fact, only very rarely defined the precise meaning of a biblical passage. Whether or not that is true one clear instance of such a definition is the Bull Unam Sanctam which has very precise teaching concerning Luke 22:35-38 and John 18:11. In ordering the disciples to buy a sword if they had not one already, and in telling them that two swords are enough, and in ordering Peter to sheath his sword Our Lord laid out the precise nature of the jurisdiction of the sacramental hierarchy and  the Supreme Pontiff over the temporal power.

Both the temporal and the spiritual power are intrinsic to the Church. The spiritual sword is to be exercised for the specific ends for which the Church was instituted and by the members of the ecclesiastical hierarchy. In contrast, the temporal sword must be exercised by members of the Church but cannot be wielded by the members of the ecclesiastical hierarchy (although they may confiscate it if it is misused and assign it to another) because it is not a means by which the specific ends of the Church may be advanced.

What rarely seems to attract much notice is the reason Our Lord gave for this arrangement:

And he said to them: When I sent you without purse, and scrip, and shoes, did you want anything? But they said: Nothing. Then said he unto them: But now he that hath a purse, let him take it, and likewise a scrip; and he that hath not, let him sell his coat, and buy a sword. For I say to you, that this that is written must yet be fulfilled in me: And with the wicked was he reckoned. For the things concerning me have an end. But they said: Lord, behold here are two swords. And he said to them, It is enough.

The apostles are told to obtain a sword because Christ will be treated as a criminal. As Our Lord also said at the Last Supper “the servant is not greater than his master. If they have persecuted me, they will also persecute you: if they have kept my word, they will keep yours also.” The opposition between the Church and the world is such that the Apostles (and their successors) need to have the protection of force in order to function. Yet, a short time later when Peter uses his sword to try to defend the Lord he is rebuked. “Put up thy sword into thy scabbard”. The Apostles have two swords but they are permitted to wield only one. The word of God is in the power of the clergy the state is to be in the power of the laity.

How does this fit with the prohibition on coercive conversion? The temporal sword of Christendom is essentially defensive. It is not ‘for’ the Church as Boniface VIII insists, it is wielded ‘by’ the Church (the lay faithful). The essential purposes of the Church cannot be advanced by violence but the non-ordained members of the Church can use the temporal sword to defend the Church from external persecution. Once the state is no longer in the hands of the Church this is not possible. So long as the state is non-Christian the Church’s business lies in buying the sword (bringing the temporal order by consent into the possession of the Church). Once it is purchased the sword may be drawn – but only by the laity – to stave off temporal impediments to the operation of the spiritual sword. We do not live by the sword. The life of Christendom is established and maintained by the peaceful spreading of the Gospel. However, once that life has reached the highest temporal level of social organisation the temporal sword can and should be drawn in its defence.

As St Cyril of Alexandria teaches:

He says sell his cloak, and buy a sword: for henceforth the question with all those who continue in the land will not be whether they possess anything or not, but whether they can exist and preserve their lives. For war shall befall them with such unendurable impetuosity, that nothing shall be able to stand against it.

At the beginning of the Song of Roland Charlemagne (in deference to his council) seeks to negotiate a temporal peace with Islam. He seeks to keep his cloak instead of buying a sword. He forgets the truth that he remembers later in the midst of battle with the Emir of Babylon: “Never to Paynims may I show love or peace.” The Lord tells us “the things concerning me have an end” there is no new revelation to dispense us from the unremitting opposition of the world. As Leo XIII teaches “Christians are born for combat”. The faithful must sell their cloaks and buy a sword because the state cannot simply be left in the hands of the pagans if the Church is to survive. This is why the Song ends with a weary Emperor roused from his bed by St Gabriel to carry on the war. He sought not first the Kingdom of God and His justice and so earthly peace is taken from him until he learns his lesson.

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