Op-Ed 101

Published on by D. G. Hart33 Comments

Ross explains his credentials:

A columnist has two tasks: To explain and to provoke. The first requires giving readers a sense of the stakes in a given controversy, and why it might deserve a moment of their fragmenting attention span. The second requires taking a clear position on that controversy, the better to induce the feelings (solidarity, stimulation, blinding rage) that persuade people to read, return, and re-subscribe.

He also explains what most people aside from the apologists (who are in denial) and the academic theologians (who are part of the mainstream and whom the apologists also refuse to acknowledge) see:

I hope we can agree that current controversies in Roman Catholicism cry out for explanation. And not only for Catholics: The world is fascinated — as it should be — by Pope Francis’ efforts to reshape our church. But the main parties in the church’s controversies have incentives to downplay the stakes. Conservative Catholics don’t want to concede that disruptive change is even possible. Liberal Catholics don’t want to admit that the pope might be leading the church into a crisis.

So in my columns, I’ve tried to cut through those obfuscations toward what seems like basic truth. There really is a high-stakes division, at the highest levels of the church, over whether to admit divorced and remarried Catholics to communion and what that change would mean. In this division, the pope clearly inclines toward the liberalizing view and has consistently maneuvered to advance it. At the recent synod, he was dealt a modest but genuine setback by conservatives.

And then to this description, I’ve added my own provoking view: Within the framework of Catholic tradition, the conservatives have by far the better of the argument.

Finally, Ross explains how liberal theologians and Roman Catholic apologists wind up engaging in privileged knowledge unavailable to anyone else — paradigm? — to maintain intellectual and denominational superiority — Bryan Cross and Richard McBrien together:

I have listened carefully when credentialed theologians make the liberalizing case. What I have heard are three main claims. The first is that the changes being debated would be merely “pastoral” rather than “doctrinal,” and that so long as the church continues to say that marriage is indissoluble, nothing revolutionary will have transpired.

But this seems rather like claiming that China has not, in fact, undergone a market revolution because it’s still governed by self-described Marxists. No: In politics and religion alike, a doctrine emptied in practice is actually emptied, whatever official rhetoric suggests.

When this point is raised, reformers pivot to the idea that, well, maybe the proposed changes really are effectively doctrinal, but not every doctrinal issue is equally important, and anyway Catholic doctrine can develop over time.

But the development of doctrine is supposed to deepen church teaching, not reverse or contradict it. This distinction allows for many gray areas, admittedly. But effacing Jesus’ own words on the not-exactly-minor topics of marriage and sexuality certainly looks more like a major reversal than an organic, doctrinally-deepening shift.

At which point we come to the third argument, which makes an appearance in your letter: You don’t understand, you’re not a theologian. As indeed I am not. But neither is Catholicism supposed to be an esoteric religion, its teachings accessible only to academic adepts. And the impression left by this moving target, I’m afraid, is that some reformers are downplaying their real position in the hopes of bringing conservatives gradually along.

What is that real position? That almost anything Catholic can change when the times require it, and “developing” doctrine just means keeping up with capital-H History, no matter how much of the New Testament is left behind.

Protestantism may be worse, but Protestants see this. Why don’t the really smart ones?

Is It Too Much to Ask?

Published on by D. G. Hart94 Comments

For honesty?

Why can’t Roman Catholic apologists be as realistic as Boniface (on Synod 2015)?

(5) Speaking of “failed marriages”, let us remember that marriage is a sacrament. Sacraments do not fail. Are there “failed” baptisms, “failed” ordinations, “failed” confirmations? One is either baptized or one is not. One is either confirmed or one is not. One was either ordained or one wasn’t. Similarly, one is either married or one isn’t. You cannot have a valid, sacramental marriage which has “failed” in the sense that the problems of one marriage can render it null and permit a person or persons to be subjectively convinced that they are now free to remarry. Sacraments do not fail. A marriage is a marriage. It is not an ideal that only the perfect arrive at. It is not “an authentic conjugal project.” It is a sacrament – a sacrament which more or less grace may be available depending on the disposition of the spouses, but a sacrament nonetheless – and it is brought into being in its fullness and immediacy by the consent of the parties before the Church’s minister. We must all be on guard against the subtle transformation of marriage from a fact to a mere ideal, and an excessive focus on its natural aspects versus its sacramental character. . . .

(8) The Kasperite Thesis is based on the theory that two people can be sleeping with each other whenever they want to without any intention to stop and not be responsible for doing so. This is what is mean by invoking “limitations on culpability.” The idea of the bishops who promote it is that people are oftentimes trapped in a situation where they do not wish to sleep with each other but find they have no choice–a kind of lack of consent. That’s rather demeaning to the couple, isn’t it? “Well, honey, we’re not really married, and, as a Catholic in the State of Grace, I love God above all things, but I am slave to our circumstances, unable to make a free choice, and so I am going to sleep with you, not as a free agent engaging in a personal act, but as an animal coerced by the unfortunate situation we find ourselves in.” Very romantic, huh? No. Actually, it’s pretty much rape. It is the old liberal talking point that sin is inevitable.

(9) The Pope may be moving towards permitting the question of absolution for those living in an adulterous second union to eventually be answered by episcopal conferences. He said:

“[W]e have also seen that what seems normal for a bishop on one continent, is considered strange and almost scandalous for a bishop from another; what is considered a violation of a right in one society is an evident and inviolable rule in another; what for some is freedom of conscience is for others simply confusion” (Papal Homily, 10/24/15)

This may in part be a reference to the fact that the African Bishops (and others, such as the American Bishops, for the most part) rejected the Kasperite thesis vociferously. . . .

(11) Though Synod I was a conservative “victory” and though Synod II did not incorporate the worst of the Kasperite heresy in its final document, we should not in any sense these Synods as successes. This 2014-2015 Synod on the Family was probably the most disastrous thing that has happened to the Church since Vatican II. It will take centuries for the damage to be undone – and the damage is already done, regardless of what the final document says, because it has given the impression that fundamental moral doctrines are up for debate. And either way, we should remember that in Synod I, the majority of bishops voted for the pro-homosexual passages; they were not included because the vote did not reach the requisite 2/3, but it did reach a simple majority. This should appall us. Similarly, the fact that one conservative commentator estimated that at Synod II not more than 35% of the episcopate would vote for the Kasper thesis should horrify us. for these numbers mean that between 1/3 and 1/2 of our global episcopate lacks the most basic understanding of Catholic moral theology. Our pastors. . . .

(13) However, while appealing to the memory of John Paul II and Familiaris Consortio may have helped save the day, traditionalist Catholics should not fall into the practice of opposing John Paul II or even Benedict XVI to Francis. Some Catholic blogs still like to paint Benedict as a traditionalist and compare the Benedictine “restoration” to Francis’ lio. But who appointed these Kasperite bishops? Who put these heretics in office? Blaise Cupich was appointed by John Paul II. Kasper was made a bishop by John Paul as well, years after his heretical views were known. Maradiaga was also a John Paul II appointment. Nunzio Galatino, the Secretary of the Italian Episcopal Conference – you know, the one who told the Italian newspaper La Nazione that “My wish for the Italian Church is that it is able to listen without any taboo to the arguments in favour of married priests, the Eucharist for the divorced, and homosexuality” – he was an appointment of Benedict XVI. Reinhard “Kirchensteuer” Marx, the arch-heresiarch of Germany, was appointed by John Paul II and elevated to the cardinalate by Benedict XVI. This nonsense about affirming the good things in homosexual relationships was started by Benedict XVI himself. If you are appalled at the apostasy of these liberals, blame John Paul II and Benedict XVI. They appointed or elevated them. The entire global episcopate – at least at its senior levels – is the creation of John Paul II. I know John Paul II and Benedict XVI look pretty good now compared to Frankie Uno, but John Paul II and Benedict XVI were innovators, too. Taking refuge from the chaos of Francis in the example of John Paul II will get us nowhere.

(all about) I feel Boniface’s pain. He understands he lives in a church militant. Bad things happen and Christians need to beware (even ones who think that papal infallibility solves everything or keeps Roman Catholics from being as inferior as Protestants).

I can’t feel Susan’s joy, Mermaid’s naivete, or James’ hyper-assurance. It doesn’t make sense of the real world.

If only the blogosphere had more voices like Boniface’s. We wouldn’t agree on the church or salvation. But we would agree about the importance and value of being circumspect.

Postscript: I listened to a very good interview with the person behind the pen-name and his experience as mayor of a small Michigan city. Turns out it’s hard to be an exceptionalist about the United States if your realistic about the church. But I’d vote for this guy. Augustinians all.

By Whose Authority?

Published on by D. G. Hart19 Comments

Rod Dreher was the first (from where I sit) to break the news of a letter written by Roman Catholics who disagree with Ross Douthat (can’t call them liberal, I guess) to the New York Times to protest Douthat’s views on Roman Catholicism. In my estimation, this is hitting below the belt. You don’t mess with someone’s livelihood, which is how this feels — tattling to the teacher about an objectionable classmate. Here’s the letter:

To the editor of the New York Times

On Sunday, October 18, the Times published Ross Douthat’s piece “The Plot to Change Catholicism.” Aside from the fact that Mr. Douthat has no professional qualifications for writing on the subject, the problem with his article and other recent statements is his view of Catholicism as unapologetically subject to a politically partisan narrative that has very little to do with what Catholicism really is. Moreover, accusing other members of the Catholic church of heresy, sometimes subtly, sometimes openly, is serious business that can have serious consequences for those so accused. This is not what we expect of the New York Times.

Signatures followed by a number of historians whom I respect. They disappointed me because their scholarship had always suggested to me a breadth of outlook, not one that connoted the old days of parochial Roman Catholic history.

One of the letter’s authors, Massimo Faggioli, has his own perspective on what Roman Catholicism is. It is not John Paul II but it is Francis. (How you pick and choose among popes is anyone’s guess, since that would appear not to be a professor of theology’s paygrade):

The style of John Paul II was very different from a ‘conciliar’ style – consider, for example, the absence of episcopal collegiality in his style of governing the Church, especially in how he treated the synod of bishops and the national bishops conferences … Clearly John Paul II lacked interest in reforming structures of the Church’s central government, which in his 27-year pontificate became more centred on the person of the pope and the papal apartment and its far-from-transparent entourage.

[Francis’s] decision in October 2013 to celebrate an extraordinary synod in October 2014 and an ordinary synod in 2015 (both on the topic of family), signaled a change in the hierarchy of institutions of church government: pope, curia, episcopate. In the April 2014 message to Cardinal Lorenzo Baldiserri, secretary general of the synod, Francis spoke about the synod in terms of collegiality that is both ‘affective’ and ‘effective’ – with a significant shift in the use of these two adjectives referring to collegiality when compared with previous decades.

Nor is it clear why Dr. Faggioli (aside from being Italian) has any more right to his views of the papacy than Ross Douthat. Both men I believe are lay Roman Catholics, though I think the New York Times trumps St. Thomas University on the list of gatekeepers in American society. Call me a Northeast corridor snob.

One of the letter’s signers explained why she did and addressed the elitism that lurked behind the challenge to Douthat’s credenitials (or lack thereof):

I object not to the privileging of un-credentialed voices but to the Times’ inconsistent standard of credibility. When it wished to employ an editorialist about the economy, it selected a Nobel Prize winning professor. When the New York Times publishes articles about global warming, they trust the judgments of “credentialed” scientists. One wonders why the New York Times does not extend to the discipline of theology the same respect? In other words, while one does not need a PhD to perceive and to live God’s truth, one does need some sort of systematic training to pontificate (pun intended) about questions of church history and liturgical, moral, and systematic theology. These can be found outside of the theological academy, but they must be found somewhere.

So perhaps rather than calling Mr. Douthat “un-credentialed,” the letter should have asked the New York Times the following question: with what criteria did they determine Mr. Douthat competent to act as an arbiter of theological truth?

This is downright baffling. Do people who teach theology and church history have no clue about journalism? Do they not know the meaning of “op-ed”? Lots of people have access to op-ed pages and have never had training in a discipline. H. L. Mencken didn’t. Walter Lippmann was not an academic. Thomas Friedman apparently only has an M.Phil. in Middle Eastern Studies. So the New York Times is supposed to hire only Ph.D.’s as columnists? And did the letter writers and signers ever consider that the Times’ editors hired Douthat not so much for his writing on religion as his pieces on public policy, conservatism, and the Republican Party? Do Roman Catholics who oppose Douthat read anything other than his columns about Roman Catholicism? If not, how parochial.

The one element that stands out in this clash of professional authority — journalism vs. academics — is the letter’s appeal to Roman Catholicism. The way that most of the apologists have it, Rome’s authority rests not on the basis of academics or circulation and advertising but with the bishops and those whom they appoint. And yet, those who oppose Douthat make no reference to the authority of bishops, priests, and especially the pope.

If the papacy’s authority rested on “professional credentials” where would infallibility be?

But there’s hope for Douthat, not so much for the church’s apologists. It is that the church is wide and tolerant and in need of a conversation just like the United States:

Pope Francis represents the tiniest, most incremental steps toward shifts in doctrine that could have happened years ago, but he too is bombarded by vitriol from Catholics who see the church as a calcified, immobile monument.

Douthat is likely one of those Catholics who would prefer the altar to be turned around, the pews shoved back into rigid rows, women kicked out of the sanctuary and Latin Mass brought back to a country where Latin is rarely taught in schools. Or perhaps that’s what his supporters think he prefers. And they can defend that choice to see the church as incapable of evolution with vitriol, anger and rage. It doesn’t mean they should, and it doesn’t mean they’re right.

But the Catholic Church isn’t just the church of Douthat, Latin Mass traditionalists, or the theologians who signed the letter. It’s also the church of a billion people around the world, each experiencing it in different ways, each living out their faith individually and collectively. And each of those people is qualified to talk about how they live that faith, whether they do so in the op-ed column of the Times, at a potluck, in the middle of the desert, on CNN, or here on RD. It’s when either side tells the other to shut up that the problem starts.

The Pope has asked us to try to listen to one another. Maybe we can start there.

Americanism anyone?

The Answer

Published on by D. G. Hart19 Comments

James Fitzpatrick has doubts and James Martin’s advice about discernment are not resolving them. The source of these doubts and advice is the 2015 Synod of Bishops. Martin appears to be optimistic about the direction of the Roman Catholic Church:

“Discernment,” Martin continues, “is the term used by Jesuits and their colleagues to describe the way that decisions are made in a prayerful way. St. Ignatius Loyola, the Jesuit founder, lays out many of these methods in his classic text The Spiritual Exercises. At heart, the process begins with the belief that God wants a person, or a group, to make good, healthy and life-giving decisions; and through the ‘discernment of spirits’ sort out what is coming from God and what is not.”

What does “discernment” look like in practice? Martin writes, “At the heart of every group discernment is the idea that everyone should be…radically free to follow God’s will wherever it may lead.” This means that the participants in the group should free themselves from “disordered attachments,” including “fealty to things, ideas and people” — including previously accepted beliefs and figures in authority — “that prevent one from thinking, speaking and acting freely. The most essential element of group discernment is this absolutely radical freedom.”

Martin acknowledges that this freedom may “create tension among those who feel that any movement away from the status quo is in opposition to fidelity to the church or that change itself would cause confusion.” This fear, Martin claims, must be rejected: “Group discernment calls for a willingness to be open with one’s thoughts and feelings, and also to be open to another person’s thoughts and feelings, no matter how threatening they may seem,” since “in group discernment it may be the least likely person or group through whom the Spirit moves most strongly.” It well may be, he continues, that the Spirit is moving in opposition to “those who feel that those with the most authority, learning, or experience naturally have the correct ‘answer’.”

It is for this reason, Martin asserts, that we should not overreact when we hear leaks about things said at the synod. Many of these early positions taken by participants will be rejected before the synod ends; they will not be part of the final report. We must have patience: “The Spirit blows where it will. It takes its time for people to offer their reflections, for questions, for discussion, for clarifications, for prayer and discernment. The Holy Spirit cannot be rushed.”

It is amazing to see a Jesuit appeal to the Holy Spirit as freely as Gilbert Tennent.

But Fitzpatrick, a conservative I suppose by virtue of his writing for The Wanderer, is not so reassured by Martin’s advice:

How can we feel confident that the participants at the synod are proceeding with a “prior commitment and fidelity” to the teachings of the Church, when recent years have given us so many examples of members of the clergy who have demonstrated their opposition to what the Church teaches?

We have seen Archbishop Rembert Weakland of Milwaukee retire in 2004 after it was revealed that he had used $450,000 in archdiocesan funds to settle a lawsuit accusing him of sexual harassment of a male lover.

We remember how Pope John Paul II in 2003 found it necessary to remove Hans Hermann Cardinal Gröer from office because of allegations of sexual misconduct with young students in his care. In September 2005, Juan Carlos Maccarone, the bishop of Santiago del Estero in Argentina, was forced to resign after pictures were released of him engaged in sexual activity with another man.

More recently, Pope Francis accepted the resignation of Keith Cardinal O’Brien, leader of the Catholic Church in Scotland, because of allegations from three priests and one former priest that O’Brien had engaged in improper sexual conduct with them during the 1980s.

And just a few weeks ago, Fr. Krzysztof Charamsa, a Polish priest and Vatican official, came out publicly as an active homosexual with a male partner. Charamsa condemned what he called the “institutionalized homophobia in the church,” calling for a change in the Church’s teaching on homosexual sex.

And just this past week, according to crux.now, Archbishop Basil Cupich of Chicago said, concerning Communion for divorced and remarried Catholics, that there are some ideas surfacing in the synod hall about “penitential paths” in order to integrate people back into the life of the Church.
“[Archbishop Cupich] pointed to the so-called Kasper Proposal, an idea floated by German Cardinal Walter Kasper that would create a pathway to Communion for the divorced and remarried, and he expressed support for the theology behind the idea, published in a book last year,” reported crux.now.

LifeSiteNews reported: “When asked by LifeSiteNews if the notion of accompanying people to ‘the Sacrament’ who had a clear indication of conscience to do so also applied to gay couples in the Church, Cupich indicated an affirmative answer.

“‘I think that gay people are human beings too and they have a conscience. And my role as a pastor is to help them to discern what the will of God is by looking at the objective moral teaching of the Church and yet, at the same time, helping them through a period of discernment to understand what God is calling them to at that point. It’s for everybody….”

So, I ask this question sincerely, without an axe to grind: How can we feel confident, given the above history and with some of the statements that have come from certain synod fathers?

Is the cure for such worries two multi-syllabic words — wait for it — papal infallibility?

Did the Desert Monks Blog?

Published on by D. G. Hart12 Comments

Pete Enns appeals to mysticism but it sounds like sentimentality and even a tad anti-intellectual:

I have come to believe that the life of Christian faith is not fundamentally “rational,” by which I mean faith in God is necessarily trans-rational (not anti-rational) but not “captureable” by our minds. It’s mysterious. It’s mystical. After all, this is a faith that calls upon its adherents to “participate in the divine nature” (2 Peter 1:4).

It proclaims God as the creator of all there is, and the more we learn about that creation, the more we are—or should be—at a loss for words. A universe that is about 14 billion years old and 100 billion light years across, containing billions of galaxies—the closest one to ours is 2.5 million light years away—with each galaxy containing billions of stars—the closest one being 4.2 light years (= about 25 trillion miles) away. At the other end of the spectrum are subatomic particles—the very phrase defies comprehension—and now we hear of string theory and the multiverse (or meta-universe).

If God exists, what can any of us possibly add to the conversation? The God who did this is the one we are aiming to understand. So, “mystery” seems to be an operative category for thinking about theology.

That’s an odd observation for someone who writes as much as Pete does, and for someone whose job is to study a book. It feels like a dodge. But it does confirm the old observation that liberal Protestants were not really rationalists. They were Ph.D.s who wound up appealing to mysticism as their justification.

I wonder how that plays in grad school.

Could Christ Have Preached Christ and Him Crucified?

Published on by D. G. Hart27 Comments

Rick Phillips introduces a tension — though that was not his intention — between Jesus’ preaching and Paul’s. We have the old was-Paul-the-second-founder-of-Christianity problem.

Here‘s is what Christ preached according to Phillips:

I noted 4 main types of ministry emphases highlighted by Jesus in Mark:

1. Jesus declaring his deity as Messiah, together with his teaching about God and salvation (i.e. theology and redemptive history).

2. Jesus preaching the gospel: pointing out his hearers’ need to be forgiven and God’s wonderful remedy through his saving work. Included here would be calls to prospective disciples to believe and follow Jesus.

3. Jesus training and reproving his disciples, including ethical and spiritual instruction and his call to evangelistic labor.

4. Jesus exposing false teachers and religious opposition. This includes the confronting and correcting of false doctrine.

And here is how Paul described his preaching:

And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. (1 Cor 2:1-2)

Again, I don’t think Phillips is trying to drive a wedge between Jesus and Paul, but the way he frames the question does lead in that direction — one that contrasts the way Jesus preached with the way his disciples did (think of Peter in Acts 2). Why isn’t it the case that Jesus is NOT a model for post-ascension preaching — nor is John the Baptist. Until the main event of the death, resurrection, and ascension of Christ, the preaching of biblical prophets is going to be types and shadows. Think Geerhardus Vos.

And also think Marilyn Robinson. This is what can happen if you use Jesus as your model for preaching and leave out Paul:

Since these folk claim to be defenders of embattled Christianity (under siege by liberalism, as they would have it), they might be struck by the passage in Matthew 25 in which Jesus says, identifying himself with the poorest, “I was hungry, and ye fed me not.” This is the parable in hallowed be your name which Jesus portrays himself as eschatological judge and in which he separates “the nations.” It should surely be noted that he does not apply any standard of creed – of purity or of orthodoxy – in deciding whom to save and whom to damn. This seems to me a valuable insight into what Jesus himself might consider fundamental. To those who have not recognized him in the hungry and the naked, he says, “Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.” Neofundamentalists seem to crave this sort of language – more than they might if they were to consider its context here. It is the teaching of the Bible passim that God has confided us very largely to one another’s care, but that in doing so he has in no degree detached himself from us. Indeed, in this parable Jesus would seem to push beyond the image of God as final judge to describe an immanence of God in humankind that makes judgment present and continuous, and that in effect makes our victim our judge. Neither here nor anywhere else in the Bible is there the slightest suggestion that our judge/victim would find a plea of economic rationalism extenuating. This supposed new Awakening is to the first two Awakenings, and this neofundamentalism is to the first fundamentalism, as the New Right is to the New Deal, or as matter is to antimatter’.

What a Disciplined Church Looks Like

Published on by D. G. Hart1 Comment

Orthodox Presbyterians left the PCUSA because practice did not match theology, especially when theology did not change but practice did. Turns out Pius X who opposed modernism was a model for Orthodox Presbyterians (sort of). Boniface explains:

Pius X was not content to simply speak the truth; he put his convictions into practice by taking positive action against Modernism. Pascendi decrees that Modernists be deposed from teaching positions. If they are clerics, their bishops are to place them in the most obscure of offices where they can cause little trouble. Their books are to be censured. The Oath Against Modernism is instituted. Anti-Modernists are promoted while it is made known that no Modernist has any future possibility of promotion (if only that had remained true!). SO vigorous was his assault that the Modernists and progressives complained about his heavy hand.

In short, Pius X never thought merely stating the truth was sufficient; he needed to use the power at his disposal to see it pushed through.

What could conservative bishops do, or have done, that they have not?

Vigorously punish heresy in their own dioceses. Keep strict watch on the activities of certain priests and suspend, dismiss or defrock those who clearly dissent from Church teaching.

Preach the truth boldly, including explicit condemnations of particular groups or ideologies, even condemning heterodox teachers or priests by name when necessary. Go beyond the typical non-offensive, wishy-washy bishop-speak.

Use the resources of a diocese to publish actual informative and instructional materials, not the sort of nonsense most dioceses put out.

Actually issue liturgical directives to promote tradition. The contemporary Church documents offer considerable leeway in how liturgy can be done; the upside of this is that the bishop is given the final call on all of these options. A bishop could easily say, “No guitars and drums at any diocesan Mass”, or mandate sacred chant, or compel every parish to offer at least a monthly Traditional Latin Mass. Novus Ordo Masses must at least incorporate Latin and be said ad orientam.

Dismiss lay persons or members of subversive religious orders from their diocesan committees.

Actually use the tool of excommunication against dissident theologians and dissenting Catholic politicians.

Use resources of the diocese for meaningful ( I stress meaningful) social activism. Example: One priest told me there used to be a scummy motel near his parish that was frequented by prostitutes. He raised some money, bought the motel, and had it torn down. What if the millions raised by our diocesan appeals were used for such uses?

Organize at the regional level and use their weight to push through appointments within the USCCB or elsewhere that were favorable to them while simultaneously using their influence to keep out liberal appointments.

Host guest-speakers friendly to tradition and forbid those who are not.

Forbid Catholic schools and hospitals from engaging in activities harmful to the Catholic faith and actually back up these directives with the appropriate force.

Fire all Catholic school teachers who are in immoral relationships.

Actually celebrate the Traditional Latin Mass and require all seminarians to know it and be comfortable with Latin.

Publicly censure books and films hostile or dangerous to the Catholic faith.

Mandate traditional arrangements in the architecture of sanctuaries and churches; stipulate that no parish has the right to undertake any renovations unless personally approved by him.

Promote priests who cooperate with this agenda and punish those who don’t.

In short, never, never miss an opportunity to promote tradition and actively punish and repress liberalism. Speak the truth boldly but also use the weight of the office to silence, retard, dismiss or dispirit the liberal opposition.

Conservative Protestants who object to contemporary Roman Catholicism are not applying an artificial or alien standard. Protestants who convert to Roman Catholicism were likely never clear about the dangers of modernism or what its chief characteristics were. Modernists didn’t change doctrine. They came along side the world and felt its pain. Real conservatives (Protestant and Roman Catholic) did more than shrug.

Meanwhile, Bryan and the Jasons have been awfully quiet in their call amidst papal visits and convening cardinals. The most recent items are from May and April 2015, and November 2014. Timeless.

Coincidence?

Published on by D. G. Hart5 Comments

I’ve likely watched too many episodes of that HBO Series that shall remain nameless for the sake of the weaker siblings, but was anyone else struck by the timing this week of Hilary Clinton and Joe Biden? While Hilary goes before Congress to carry the water for the Obama administration in Libya — it was after all the executive branch that looked bad with the attack in Benghazi, not just the State Department — and oh by the way Joe Biden decides to not to run for president.

It is hard for me to imagine that Hilary’s compensation for enduring Congress’ examination was an agreement that Biden would not run on the president’s coattails.

Call me Norman Wilson.

This Sounds Like an OPC General Assembly

Published on by D. G. Hart4 Comments

The Vatican also has problems with equipment:

After that little bit of news, we settled into the second round of voting for the Post-Synod Council which turned out to be a hoot. I mentioned in an earlier post that the first round of voting had been inconclusive, with votes scattering in all directions. This time we were given the names of the 10 bishops who had got the most votes in the first round in each of the four continental sections (Africa, America, Europe and Asia-Oceania). Of these we had to choose three.

Off we went, pressing our little voting machines at the seats. The trouble started when the technology failed in one of the three sections of the Hall. We were voting for Europe. We all agreed that Europe had always been a problem. Technicians were called and ran from all directions. I didn’t realise we had so many technicians looking after a system that is so erratic. It might be better to have a new system and fewer technicians … but the union mightn’t like that.

A poor church rich in resources acts like a truly poor church by Western standards.

Did the Mainline Win or Did 'Merica?

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John Fea has an interview with Peggy Bendroth about her new book, The Last Puritans: Mainline Protestants and the Power of the Past (The University of North Carolina Press, 2015). This exchange stood out:

JF: Why do we need to read The Last Puritans?

PB: Here’s one practical reason: since the 1980s, if we use George Marsden’s Fundamentalism and American Culture as the benchmark, historians of American religion have been working overtime to understand evangelicals. It has worked well, really well. The old stereotypes have been demolished and we now have a richly textured picture of evangelicalism in all of its aspects, from fundamentalist to Pentecostal.

We also have an assumption that there was no spiritual curiosity or zeal anywhere else, and that mainliners in particular were boring and feckless bureaucrats presiding over their own demise. Very few of us have actually worked through primary sources, however, and we know surprisingly little about what happened in mainline denominations for most of the twentieth century. That means that we cannot explain, as David Hollinger and others now argue, how mainline liberal values—tolerance and cooperation—have quietly come to define so much of mainstream American culture today. I’m thinking especially of Amazing Grace by Robert Putnam and David Campbell, a picture of American religiosity far different from the usual stereotypes of the culture wars. Mainline denominations may be disappearing, but this is, I think, more of an organizational problem than a failure of their ideals.

I’ve seen references like this to David Hollinger’s argument a lot of late. It is the perfect way to snatch victory from the jaws of defeat. The mainline churches didn’t lose. Instead, America became like the mainline. Mainline Protestants favored tolerance and cooperation and when America embraced those same ideals they were actually coming to Jesus even though they didn’t know it.

Huh?

Another way to think of this same process is Americanization. Consider Al Smith’s creed which he wrote for the Atlantic Monthly magazine in 1927 on the eve of his nomination as the Democratic candidate for president of the United States:

I believe in the worship of God according to the faith and practice of the Roman Catholic Church.
I recognize no power in the institutions of my Church to interfere with the operations of the Constitution of the United States or the enforcement of the law of the land.
I believe in absolute freedom of conscience for all men and in equality of all churches, all sects, and all beliefs before the law as a matter of right and not as a matter of favor.
I believe in the absolute separation of Church and State and in the strict enforcement of the provisions of the Constitution that Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.
I believe that no tribunal of any church has any power to make any decree of any force in the law of the land, other than to establish the status of its own communicants within its own church.
I believe in the support of the public school as one of the cornerstones of American liberty.
I believe in the right of every parent to choose whether his child shall be educated in the public school or in a religious school supported by those of his own faith.
I believe in the principled noninterference by this country in the internal affairs of other nations and that we should stand steadfastly against any such interference by whomsoever it may be urged.
And I believe in the common brotherhood of man under the common fatherhood of God.

Using Hollinger and Bendroth’s logic, does that mean that when the United States came to embrace the separation of church and state along with freedom of conscience the nation was actually channeling the Vatican?

Or, was it the case that Al Smith was simply doing what lots of Americanist bishops before had done — and the Vatican had mildly condemned — adapting Roman Catholicism to American realities?

Typically, when immigrant churches adapt to the host culture of the United States, we call that Americanization or assimilation. So why can’t we do that with mainline Protestants? If we did, we would conclude that mainline Protestantism and Americanist Roman Catholicism both share a willingness to let the aspirations and expectations of American society shape the teaching and practice of the church. That sounds modernist. It did to Piux X.