Grr. . .

The suppression of a Latin-loving parish

Saturday, August 9, 2008, 12:45 PM GMT

by Damian Thompson (Telegraph.co.uk)

I have been passed some correspondence which tells the shocking story of the apparent suppression of a traditionalist Catholic parish in the diocese of Leeds.


The New Mass being celebrated at St John the Evangelist

One hundred parishioners of St John the Evangelist, Allerton Bywater, have petitioned their bishop, the Rt Rev Arthur Roche, to allow the parish to celebrate Mass only in Latin, in both the old and new forms. Instead, he is closing the church this month and has told the parish priest, Fr Mark Lawler, that he will not be appointed to a new parish because his ministry is "divisive".

Fr Lawler told me today: "This is a parish that does exactly what the Holy Father tells us to do, celebrating the Mass reverently in the old and new forms. The bishop is determined to squash it, and to destroy me because he doesn't want me moving to another parish and doing the same thing."

The parish pastoral council has written to Bishop Roche asking why he has ignored its two formal petitions for the status of a "personal parish" celebrating Mass only in Latin, in accordance with Article 10 of Summorum Pontificum, Pope Benedict's apostolic letter liberating the traditional Latin Mass.

It has now retained the services of a leading canon lawyer to challenge Bishop Roche's decision to close the parish as part of a wider programme of closures.

Relations between Bishop Roche and Fr Lawler have been strained for years. The bishop told Fr Lawler some time ago that he wanted him to say Mass facing the people, and that because he had told him what to do it was therefore the will of the Holy Spirit.

Pope Benedict, in contrast, has written at length defending the ancient practice of celebrating the Eucharist facing east. He has also given priests the legal right to celebrate a public Mass in the traditional rite if they are approached by a stable group of the faithful, however small. At St John's, the vast majority of regular worshippers have asked for the old rite to be made available. On August 17, their church will be closed by the diocese.

Fr Lawler says he asked for a meeting with Bishop Roche, but to no avail. Instead, the Vicar General, one Mgr McQuinn, has written to him, telling him: "The Bishop ... believes your ministry to be divisive, is uncertain that ordinary pastoral care of parishioners is taking place and does not have confidence that you will celebrate the Ordinary Form of the Mass with a generous heart for the vast majority of parishioners who expect Sunday and weekday Masses to be in English and at an altar facing the people."

In an open letter to his parishioners, Fr Lawler describes this claim as "a slur on my character, an attack upon my priesthood and totally without foundation."

Clearly, this matter must now go to Rome. Perhaps the pontifical commission Ecclesia Dei might be persuaded to take a closer look at the scandal unfolding in Allerton Bywater.

Beautiful

The Shrine of Our Lady of Guadalupe, La Crosse, Winsconsin

Requiescant in pace

Please pray for the eternal repose of the soul of my beloved maternal grandmother, Marcela Angcao +, who passed away early this morning (4:20am).


Psalm 129. De profúndis

OUT of the deep have I called unto thee, O Lord; * Lord, hear my voice.
2 O let thine ears consider well * the voice of my complaint.
3 If thou, Lord, wilt be extreme to mark what is done amiss, * O Lord, who may abide it?
4 For there is mercy with thee; * therefore shalt thou be feared.
5 I look for the Lord; my soul doth wait for him; * in his word is my trust.
6 My soul fleeth unto the Lord before the morning watch; * I say, before the morning watch.
7 O Israel, trust in the Lord; for with the Lord there is mercy, * and with him is plenteous redemption.
8 And he shall redeem Israel * from all his sins.

ETERNAL rest grant unto her, O Lord, and let perpetual light shine upon her. May she rest in peace. Amen.

The Pope vs. the Pill

by JOHN L. ALLEN Jr.

Published: July 27, 2008

FORTY years ago last week, Pope Paul VI provoked the greatest uproar against a papal edict in the long history of the Roman Catholic Church when he reiterated the church’s ban on artificial birth control by issuing the encyclical “Humanae Vitae.” At the time, commentators predicted that not only would the teaching collapse under its own weight, but it might well bring the “monarchical papacy” down with it.

Those forecasts badly underestimated the capacity of the Catholic Church to resist change and to stand its ground.

Down the centuries, Catholics have frequently groused about papal rulings. Usually they channeled that dissent into blithe disobedience, though occasionally a Roman mob would run the Successor of Peter out of town on a rail just to make a point. In 1848, Pope Pius IX was driven into exile by Romans incensed at his refusal to embrace Italy’s unification.

Never before July 25, 1968, however, had opposition been so immediate, so public and so widespread. World-famous theologians called press conferences to rebut the pope’s reasoning. Conferences of Catholic bishops issued statements that all but licensed churchgoers to ignore the encyclical. Pastors openly criticized “Humanae Vitae” from the pulpit.

In a nutshell, “Humanae Vitae” held that the twin functions of marriage — to foster love between the partners and to be open to children — are so closely related as to be inseparable. In practice, that meant a resounding no to the pill.

The encyclical quickly became seen, both in the secular world and in liberal Catholic circles, as the papacy’s Waterloo. It was so out of sync with the hopes and desires of the Catholic rank and file that it simply could not stand.

And in some ways, it didn’t. Today polls show that Catholics, at least in the West, dissent from the teaching on birth control, often by majorities exceeding 80 percent.

But at the official level, Catholicism’s commitment to “Humanae Vitae” is more solid than ever.

During his almost 27-year papacy, John Paul II provided a deeper theoretical basis for traditional Catholic sexual morality through his “theology of the body.” In brief, the late pope’s argument was that human sexuality is an image of the creative love among the three persons of the Trinity, as well as God’s love for humanity. Birth control “changes the language” of sexuality, because it prevents life-giving love.

That’s a claim many Catholics might dispute, but the reading groups and seminars devoted to contemplating John Paul’s “theology of the body” mean that Catholics disposed to defend the church’s teaching now have a more formidable set of resources than they did when Paul VI wrote “Humanae Vitae.”

In addition, three decades of bishops’ appointments by John Paul II and Benedict XVI, both unambiguously committed to “Humanae Vitae,” mean that senior leaders in Catholicism these days are far less inclined than they were in 1968 to distance themselves from the ban on birth control, or to soft-pedal it. A striking number of Catholic bishops have recently brought out documents of their own defending “Humanae Vitae.”

Advocates of the encyclical draw assurance from the declining fertility rates across the developed world, especially in Europe. No country in Europe has a fertility rate above 2.1, the number of children each woman needs to have by the end of her child-bearing years to keep a population stable.

Even with increasing immigration, Europe is projected to suffer a population loss in the 21st century that will rival the impact of the Black Death, leading some to talk about the continent’s “demographic suicide.”

Not coincidentally, Europe is also the most secular region of the world, where the use of artificial contraception is utterly unproblematic. Among those committed to Catholic teaching, the obvious question becomes: What more clear proof of the folly of separating sex and child-bearing could one want?

So the future of “Humanae Vitae” as the teaching of the Catholic Church seems secure, even if it will also continue to be the most widely flouted injunction of the church at the level of practice.

The encyclical’s surprising resilience is a reminder that forecasting the Catholic future in moments of crisis is always a dangerous enterprise — a point with relevance to a more recent Catholic predicament. Many critics believe that the church has not yet responded adequately to the recent sex-abuse scandals, leading to predictions that the church will “have to” become more accountable, more participatory and more democratic.

While those steps may appear inevitable today, it seemed unthinkable to many observers 40 years ago that “Humanae Vitae” would still be in vigor well into the 21st century.

Catholicism can and does change, but trying to guess how and when is almost always a fool’s errand.

John L. Allen Jr. is the senior correspondent for The National Catholic Reporter and the author of “The Rise of Benedict XVI.”

Update: Titular Solemnity of Saint Mary Magdalene

From Mr. R. G. C. Mediran's Flicker account, I am posting images of our dearly beloved patroness, Saint Mary Magdalene, during her titular solemnity and after the Pontifical and Concelebrated Mass commencing the Year of Celebration for the 125th anniversary of the parish.


At her 'shrine' inside the church.


During the procession.

Displayed for public veneration in front of the sanctuary after the rainy procession.





The dress (or gown?) that the image is wearing is a gift from Rev. Fr. Benito de Castro, parish administrator.

"O Mapalad na Magdalena. . . "

July 22 is the Memorial of Saint Mary Magdalene, disciple of the Lord, Apostle to the Apostles (Apostola Apostolorum) and to the Easterners, the Myrrh-bearer. To the Catholic Parish of Amadeo, it is a titular Solemnity in addition to the opening of a special Year in celebration of the 125tyh anniversary of its institution.

Let this post be a fitting, however insufficient, tribute to her, "O Mapalad na Magdalena" as the decades old hymn of Amadeans put it.


Saint Mary Magdalene, disciple of the Lord,
pray for us!

Ex-Anglican communities to become Catholic, Rome confirms

Wednesday, July 16, 2008, 01:08 PM GMT

(Damian Thomson's Holy Smoke, Telegraph.co.uk)

The Catholic Church will expand its provision of "Anglican Use" parishes in the United States in order to allow whole communities of traditionalist Anglicans into the Roman fold, a senior Catholic archbishop has announced.


Pope Benedict on a recent visit ot the Yankee Stadium in New York

The Most Rev John J Myers, Archbishop of Newark and Ecclesiastical Delegate for the Pastoral Provision, told a conference of ex-Anglicans on Friday that "we are working on expanding the mandate of the Pastoral Provision [of Catholic parishes using Anglican-inspired services] to include those clergy and faithful of 'continuing Anglican communities'.

"We are striving to increase awareness of our apostolate to Anglican Christians who desire to be reconciled with the Holy See. We have experienced the wonder of several Episcopal bishops entering into full communion with the Catholic Church and we continue to receive requests from priests and laity about the Pastoral Provision."

This is big news, and makes nonsense of the claim that Pope Benedict wants to dissuade Anglo-Catholics from converting. The obvious interpretation of the Archbishop's words is that the Traditional Anglican Communion (TAC), a "continuing church" which has hundreds of thousands of members worldwide (though few in the UK), will eventually be given its own Catholic parishes which use a Eucharistic Prayer incorporating Cranmerian language.

This possibility has existed since the 1970s, but Archbishop Myers indicates that it is only now - under a sympathetic Pope, and during the break-up of the Anglican Communion - that the Pastoral Provision is entering a new dimension.

If Rome is expanding its network of ex-Anglican parishes in America, then we can rest assured that it is sympathetic to the notion of group conversion in England. The Vatican is well aware that such a process is likely to be complicated and patchy; no one is naive enough to assume that entire parishes will "bring their buildings with them".

But the plan to found a priestly Fellowship of St Gregory the Great for ex-Anglican clergy and members of their flock seems eminently feasible, given imagination on the part of both sides - and the courage to defy the Tabletistas who would try to sabotage the scheme.

Hat tip to Perpetua for drawing my attention to Archbishop Myers's announcement, a truly remarkable development.