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 Protestantism 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 →
Back when I was writing on Christopher West’s interpretation of the Theology of the Body, I experienced something similar. People who were inclined to agree with me egged me on, while those who disagreed largely objected to the very fact that I had something critical to say at all. It was a lack of charity on my part to criticize someone so committed to the work of God, so I was told.
My response was to say that it was not personal or an attack on Christopher West, but a critique of his ideas and methods. When someone decides to use an authoritative voice and say controversial things in public, they implicitly agree to accept criticism. It is the nature of the public forum and the free exchange of ideas. They have made an argument in public about something important to them. It begs for a response. Continue reading →
The post including transcripts of the conferences first posted on Audio Sancto with a somewhat critical view of the value as Catholic literature of the mythological world created by traditional Catholic author J. R. R. Tolkien generated quite a bit of heat.
The reaction from many quarters was stronger than might have been expected if we had posted a denial of an article of the Creed!… In a sense, even though I personally disagreed with much of what Father had to say, it seems to me that this bizarre overreaction validates much of his concern over a sacralization of texts which, as loved as they may be by many, are just a modern piece of entertaining fiction, and, let us be quite honest about it, regardless of the academic brilliance of the author, are not part of the canon of great literature of Christian Civilization.
In any event, precisely because this does not involve an article of the faith, but a prudential judgment on which Catholics may reasonably disagree, we would be more than happy to post a rebuttal of the conferences from a traditional Catholic perspective, in case it is also authored by a traditional priest and is, of course, respectful towards his fellow man of the cloth.
Rorate Caeli (exactly who from RC, I don’t know) made a request yesterday in the comments section of my rebuttal that I provide a link to the above follow-up. I asked him to provide a link on RC to my post in return, but he declined, saying Continue reading →
I am a Christian, and indeed a Roman Catholic, so that I do not expect ‘history’ to be anything but a ‘long defeat’ — though it contains (and in a legend may contain more clearly and movingly) some samples or glimpses of final victory.
J.R.R. Tolkien, the author of The Lord of the Rings, wrote the above in a letter to a lady in which he discussed Frodo’s attitude towards the weapons and war. He was expressing his own skepticism about how much was possible to accomplish for the good of man through the force of arms. In so doing he quoted a remark of Galadriel about Gandalf and how for many ages they had together “fought the long defeat.”
History often appears to be a long defeat and under its burden we may break, or we may just live for the day and damn the consequences, or we may fight like hell in spite of it all. In any case, the “long defeat” itself may contain “the glimpse of victory” in spite of the fact that no such victory seems to be written into the historical circumstances we experience. 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 →
“The decree of the Commissioner, dated 11 July, 2013 indicates the purpose of the measure taken which is: ‘the goal of preserving and promoting the internal unity of the Institute as well as the fraternal communion, adequate formation to religious and consecrated life, the organization of apostolic activities, and the correct management of temporal goods.’ Five brothers who in the past had occupied positions of high responsibility in the Institute, at the beginning of 2012 sought out dialogue with the Founder and his Council in order to express what in their view were irregularities, beginning with liturgical choices that did not however, exhaust the list of their concerns. Unsatisfied, they then approached the Congregation for Institutes of Consecrated Life and the Doctrine of the Faith. Those who manifest their conscience to an authority, which in this case is the Church headed by the Pope, by this very action itself, prove that they recognize this authority as such, and which therefore excludes any attitude of ‘rebellion’ on their part towards those in power. The Congregation for Institutes of Consecrated Life recognized extremes and therefore an apostolic visitation began in the second half of that year. Each friar in perpetual vows, as agreed by the General Council then in office, was provided with a questionnaire protected under the secret of one’s conscience.”
But in recent years I have found my relationship to many (not all or even most) traditional Catholics tested and strained. I say “tested” because I have found that if I do not adhere to a rather strict, and I would say “narrow” line, I am relegated to be thrown out of the feast, and there in the “outer darkness” to wail and grind my teeth.
It would seem that for some, I am required to bash bishops, lament that the Church has “never been in worse shape,” and that every single solitary problem in the Church today is “due to Vatican II” and the “Novus Ordo” Mass. Stray too far from this, either by omission or commission, and I am in the hurt locker, the penalty box, and relegated to being no better than one of “them.”