I can only speculate what it all means. I am not inclined to think that it means anything juridical is in the works. However, I would hazard to say that it indicates that Pope Francis has no ill will or nefarious plan for undoing the provisions which favor those attached to the TLM. Which is what I have always been saying.
And for this reason the confusion of Damien Thompson as to why then Pope Francis would have placed restrictions on our Institute, might best be explained by considering that perhaps the narrative some traditionalists have spread about my Institute are wrong.
For a group of people who believe that there is no content to the term “crypto-Lefebvrism” those at Rorate Caeli along with Roberto de Mattei devote a good deal of time and space to the question. They also seem to be quite concerned about the criticisms I have been lodging, devoting as much time and energy as they have to the question, while making sure that they avoid linking to my blog.
But I am willing to concede that the crypto-Lefebvrists are ghosts. At least, they sure do behave like them. Etherial creatures they are, lurking in the shadows and working in the dark.
The latest contribution about this matter on Rorate Caeli is from pseudonymous Fr. Pio Pace who claims that the Holy See has been engaged in the “programmed destruction of the Franciscan of the Immaculate.” Not surprisingly, he calls the allegation of “cryto-Lefebvrism” simply the absurd and baseless pretext for the destruction of the FI. All the while he employs a revisionist historical narrative of the dialogue of the Holy See with the SSPX in the service of his allegation of the Church’s attack on traditionalism within the FI. Continue reading →
This post has been a long time coming. It recounts much of what ought to be clear to the careful observer, but since it runs contrary to the popular narrative this documentation is in order. I wish to put to rest the fatuous misrepresentations of the dialogue between Rome and the Society of St. Pius X.
My account is by no means complete, but neither does it omit the pertinent facts. A separate analysis could be devoted to the various nuances of positions represented within the Society. The Society is by no means a homogeneous group and admits of degrees of intensity in regard to the “hardline.” It is certainly true that there was more sympathy within the Society towards the Pope Benedict’s efforts at reconciliation than was often manifested in the media. However, for several reasons, I do not think it is necessary to attend to these nuances in order to bring to light the aspects of the history that are often ignored. First of all, this is so because it is what the leaders of the SSPX think that is decisive. The opinions of individual members do not represent the Society per se. On the other hand, what the leaders, particularly Bishop Fellay, set down is policy. Secondly, the nuances are not essential to this account because the position of Bishop Fellay is relatively moderate within the SSPX. In fact, he was greatly criticized by many members for his willingness to consider a doctrinal agreement at all.
Following up on my previousposts concerning Church Militant TV, I want to point out several important developments.
First, Louie Verrecchio has fired back at Michael Voris regarding his manifesto that CMTV will not publicly criticize the Holy Father. It is interesting. I completely disagree with Verrecchio’s rad trad Protestantismideology/propaganda [see] but I think he making the same point that I do in my previous posts.
Next, take a look at the comment section beginning here with a the discussion that has ensued between Terry Carrol, Executive Producer of CMTV, Christine Niles, who seems to have some loose association with CMTV, and myself (look for commenters Christine Niles, person111, and Terry Carrol).
I have been saying for a long time that this is the postconciliar moment, and that Bishop Fellay’s agenda to change the terms of the discussion regarding Vatican II has largely succeeded. Now CMTV is scrambling at the edge of the brink and trying to walk the edge.
Michael Voris has interviewed Pat Archbold about his piece that I commented on here. I have to say that Archbold is completely genuine and motivated by love for the Church. He is clearly moved by deep concern.
Both Archbold and Voris admit that the proposal for Pope Francis to regularize the SSPX without an agreement might be naive, but they believe that there is a greater good to be achieved that is worth the risk, because the marginalization of traditionalists, perceived or real, may end very badly and be irreversible.
Pat Archbold of Creative Minority Report has published another “open letter” to the Holy Father, like the one he published about my community. This time it is an appeal to regularize the SSPX without requiring from them any agreement whatsoever. His post was up on The National Catholic Register website, but the editors there removed it. (In my estimation, a wise choice.) He has now posted it on his own blog.
Archbold argues that the generosity extended by Pope Francis recently to a group of charismatic Protestants ought also to be extended to a group of Catholics who hold no doctrinal errors. I do not understand this logic, since while Pope Francis encouraged unity he did not invite these Protestants into full communion or suggest that they enjoyed it. (My bad. See comments: 1, 2) Continue reading →
More evidence of the wedge being driven between the Benedictine and Franciscan pontificates can be seen in the recent disclaimer/clarification of Michael Voris in which he refuses to publically criticize Pope Francis. In itself this is only a small example of the difficulty, but it is also another instance of a mounting problem manifesting itself at various levels: doctrinal, liturgical, pastoral. Voris knows he is on the cutting edge of the problem.
You might legitimately ask why I think his refusal to publically criticize Pope Francis is a problem. I don’t. But Voris does find himself to be part of the wedge between Pope Benedict and Pope Francis, and in my estimation he has not really got himself out of it. Let me explain. Continue reading →
The Catholic culture war continues to heat up. John Allen from The Boston Globe has recently noted the that there is a possible “right wing” backlash to the Franciscan pontificate that will pit a majority of “Francis Catholics” against “Benedict Catholics.” I believe he is right, though I would say that the backlash is well underway,
As evidence of this Allen points to the February 12 article of Antonio Socci in the Italian paper Libero, in which he suggests that Benedict’s resignation was very possibly invalid, and that therefore he is still pope. Socci is not even considered a traditionalist, though he has been critical of Pope Francis on various scores. Read the article of Allen. Continue reading →
Rorate Caeili posted a translation of an article by Corrado Gnerre from Il Giudizio Cattolico, entitled “Who are the real ‘Christian Ideologues’?”, which addresses Pope Francis’ critique of ideology within the Church. While I do not agree with his conclusions, I think Gnerre helps to clarify the problem that Pope Francis is trying to correct.
Ignoring the Facts
Gnerre defines ideology as a “hypertrophic condition of the intellect” by which one chooses to put faith in one’s “own theoretical and intellectual constructions” rather than to see the observable facts. It is “an enlarging of the intellect in size without an increase in perception and understanding,” resulting in “a blind spot in the intellectual mind itself.” In other words, an ideologue gets so rapt up in his prejudices and pet theories that he is incapable of acknowledging the existence of counterfactuals. And the ideologue’s problem is not emotional bias, but a very rational and systematic presentation and defense of his theory, albeit, a house of cards that cannot sustain a comparison with the facts, because the theory itself demands that the facts be ignored. I believe that Gnerre’s definition is correct. Continue reading →
Pope Francis has recently criticized the modern versions of Pelagianism and triumphalism in a way that has left some devout Catholics scratching their heads. The Holy Father seems to be taking aim at the more traditionally minded that are intent on bringing about a restoration of Catholic life, and they find it hard to understand why the Vicar of Christ would have a problem with, of all things, “traditional Catholicism.” So what exactly is Pope Francis trying to accomplish?
Faith and Future
I believe the Holy Father is attempting to underscore the supernatural character of faith in a time when everyone is affected by the deviations of modernity, including the very people who are reacting against these deviations. In his encyclical Lumen Fidei, Pope Francis says that faith is a supernatural gift that lights our way, “guiding us through time.” It comes from the past as a “foundational memory.” Yet, because faith proceeds from the Risen Christ it is also a light that comes from the future, “opening before us vast horizons which guide us beyond our isolated selves towards the breadth of communion” (4). Thus, Pope Francis calls faith memoria futuri, “remembrance of the future” (9). Coming from the past, faith is an unshakable memory of what God and done for us in Christ Jesus, and what He has revealed to us through His Son. Coming from the future, faith is bound up with hope in the promises God has made and guaranteed by the resurrection of His Son. Thus, in practice to keep the faith means never allowing ourselves to be robbed of hope. It means never being frozen in time because we are afraid of the future (57). Continue reading →