Interview with Msgr. Pozzo, Secretary of the Pont. Comm. “Ecclesia Dei”

Over at NLM there is a very useful entry, which also asks from some help from people who are competent in German.

At the German site of Vatican Radio there was an interview with the Secretary of my old haunt the Pontifical Commission “Ecclesia Dei”.

I am sure the discussion over there will be interesting, as it is going to be here.  Do check it out.

My Preamble: For quite a while I grew less and less enthusiastic about the idea of a “clarificatory document” about Summorum Pontificum.  I am a bit more optimistic now.  Given the fact of ongoing talks with the SSPX, it is not at all likely that such a “clarificatory document” would not be quite favorable toward more traditional interpretations and aspirations.  See if you can discern something of that in what follows.

My emphases and comments.

Interview with Ecclesia Dei Secretary on Three Years of Summorum Pontificum
by Gregor Kollmorgen

The German Service of Vatican Radio today carries an interview with Msgr. Guido Pozzo, the Secretary of the Pontifical Commission Ecclesia Dei, on the occasion of three years of Summorum Pontificum. NLM will try to provide a full translation (if any of our readers would be willing to help, that would be greatly appreciated – email addressed can be found at the top of the left side bar). [If you can help them, please go offer your services.] In the meantime, here are a few salient points:

1. (When asked about resistence to the usus antiquior:) The old Rite of the Mass has a deep richness that needs not only to be respected, but also to be rediscovered, for the benefit of the liturgy, also as it is celebrated today. These prejudices and resistance have to be overcome by a change in the forma mentis, the disposition. A more adequate liturgical formation is needed. [And yet I am aware of a cases in which bishops are claiming that it is not permitted under Summorum Pontificum to expand the use of the 1962 Missal.  I suggest a change in their forma mentis is in order.  Otherwise, perhaps the “Bux Protocol” might be applied.]

2. (When asked whether interest in the usus antiquior is growing:) I would say growing. Also, because we observe that especially in the younger generations there is interest in and popularity of the old form of the Mass. And this is surprising news. [Huh? “Und das ist eine überraschende Neuigkeit.”  Yep.  That’s what he said.  But… surprising to whom?  It shouldn’t be a surprise to anyone working in the PCED.  It might be a surprise to a hardened liberal of the “Spirit of Vatican II” stripe.  ]

3. (When asked about numbers of faithful interested in the Extraordinary Form:) It is certainly clear, too, that the value of the Extraordinary Form of the Rite has nothing to do with numbers. Both forms are equal in value and dignity. [This needs to be repeated and repeated and repeated.  Opponents of Pope Benedict and Summorum Pontificum and all the Catholic faithful with legitimate liturgical aspirations that run in the traditional vein claim that “Extraordinary” is supposed to mean “rare”.  Clearly that is not the case.]

4. I am of the opinion that one should offer seminarians in the seminaries the opportunity to learn the celebration in the Extraordinary Form properly – not as an obligation, but as a possibility. [I disagree.] Where possible, one could make use for the formation of the priests of those institutions which are under the jurisdiction of the Commission Ecclesia Dei and follow the traditional liturgical discipline.  [I disagree with the Secretary here.  I think that a priest ought to know how to offer the liturgical worship of his Church, his Rite.  If there are two forms of the Roman Rite, then a seminarian ought to know both of them.  Furthermore, I think that when a rector of a seminary stands in front of a bishop to declare that the deacons were suitably trained for the ministry of priests, and those seminarians were not trained in the older, Extraordinary Form, then there is a problem with the rector’s statement.  And as long as I am ranting, what about 1983 CIC can. 249?]

5. In the letter to the bishops accompanying the motu proprio, Pope Benedict mentioned on the one hand the need to update the calendar of Saints, i.e. to insert the Saints proclaimed after 1962, and on the other hand that certain prefaces from the Missal of Paul VI should be incorporated in order to enrich the collection of the prefaces of the Missal of 1962. [Some of my traditional friends are against such a change.  I am not.  I am for it.] The Commission Ecclesia Dei has set up a study process to comply with the will of the Holy Father. Here one will soon, I think, arrive at a proposal, which will shortly be submitted to the Holy Father for approbation. [That’s news.]

6. I think we must also recognize that the Ordinary Form of the Roman Rite offers a more extensive reading of Scripture than the Missal of 1962.  [My very traditional friends will be pleased to read this part:] Nevertheless, an amendment of the Missal of 1962 in this regard is not easy, because one has to keep in mind the relation between the biblical readings and the antiphons or responsories of the Roman breviary for that day. It bears recalling, too, however, that under Pope Pius XII a number of additional readings for the commons of Saints has been added. Therefore, one can not rule out a possible extension for the readings of the Mass. That does not mean, however, that one may as a bishop or priest celebrant subjectively and arbitrarily change the sequence of the Lectionary or mix the two forms, so that the character of both is lost.

[And this is something that I have been repeating for many years now. ] 7. In light of these explanations (sc. in the letter to the bishops), it is clear that the Catholic faithful are urged to avoid participation in the Mass or the reception of the sacraments from a priest of the FSSPX, because they are canonically irregular.  [That said, it is still possible to fulfill one’s Mass obligation at an SSPX chapel.  However, if there is an alternative, I suggest strongly that you chose the alternative.  Stick to that which is approved.]

WDTPRS kudos to NLM for getting on this fast.  I hope they can get the whole thing done soon.

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Card. Ratzinger wanted a revision of penal section of Code in 1988

My friend John L. Allen, Jr., the nearly-ubiquitous fair-minded columnist sadly still writing for the NCR has an interesting piece you will want to read with care.

Keep in mind that while “smoking gun” is usually a negative image, this is a clearly more positive use.

Vatican offers ‘smoking gun’ to defend pope’s record on sex abuse
by John L Allen Jr on Dec. 01, 2010

By JOHN L. ALLEN JR.

Amid ongoing debate over Pope Benedict XVI’s role in the sexual abuse crisis, the Vatican today claimed that a newly unearthed piece of correspondence shows that as far back as 1988, then-Cardinal Joseph Ratzinger pressed Rome to adopt “swifter and more simplified procedures” for punishing priests guilty of “grave and scandalous” conduct.

The conduct Ratzinger had in mind, the Vatican implied, included the sexual abuse of minors.

Ratzinger’s recommendation was not adopted at the time, a senior Vatican official said, because of stalled debates over the penal section of the church’s Code of Canon Law. Yet Ratzinger kept at it, the official asserted, and today his suggested reforms have largely become binding church law.

The revelation came in an essay authored by Spanish Bishop Juan Ignacio Arrieta, the number two official at the Vatican’s Pontifical Council for Legislative Texts, which was published today in slightly abbreviated form by the Vatican newspaper L’Osservatore Romano, and is scheduled for full publication tomorrow in the semi-official journal Civiltà Cattolica.

Such high-profile play suggests that the Vatican regards Ratzinger’s 1988 letter as a sort of positive “smoking gun,” demonstrating that the future pope grasped the seriousness of the sex abuse crisis far earlier than previously believed.

English language versions of the essays were given to NCR by the Vatican spokesperson, Jesuit Fr. Federico Lombardi.

Arrieta wrote that the Council for Legislative Texts has been working on a revision to the penal section of the Code of Canon Law since 2007, at the request of Benedict XVI. [That is interesting in itself.] In the course of research, Arrieta wrote, a February 1998 letter from then-Cardinal Ratzinger came to light. The letter was addressed to another Cardinal, José Rosalío Castillo Lara, who at the time was in charge of the Vatican office which eventually became the Council for Legislative Texts.

In the letter, Ratzinger argues that in practice, changes to the Code of Canon Law adopted in 1983 meant that bishops around the world “are likely to experience considerable difficulty” in imposing penalties on priests who commit grave crimes.

Ratzinger does not specifically cite the sexual abuse of minors, but Arrieta implies it was understood.

For “the good of the faithful,” Ratzinger writes, Castillo should consider adopting “a more rapid and simplified penal process.”

By way of background, Arrieta explains that the 1983 revision of the Code of Canon Law was intended to implement in concrete legal terms the theological vision of the Second Vatican Council (1962-65). When it came to the penal section of the law, Arrieta wrote, the accent was on subsidiarity and decentralization, meaning that responsibility for imposing punishment fell largely on local bishops and religious superiors.

Moreover, Arrieta wrote, the new code contained strong due process measures to protect the rights of the accused – so much so, he said, that in hindsight, they did not always “allow the collective interest to be effectively safeguarded.”

Though Arrieta does not spell it out, one key reason that bishops around the world typically did not try to formally laicize abuser priests during the 1980s and 1990s was because the legal procedures for doing so were perceived as lengthy, cumbersome, and uncertain.

It was against that backdrop, Arrieta suggests, that Ratzinger wrote the 1988 letter.

At the time, the Congregation for the Doctrine of the Faith was responsible for handling petitions for dispensation from the obligations of priesthood. Ratzinger expressed frustration to Castillo that church law at the time considered such a step a “grace” granted to the priest, as opposed to a penalty.

Arrieta reports that Castillo wrote back to say that changing the penal section of the law would not only “endanger the fundamental right of defense,” but it might encourage bishops to rely on “pastoral” rather than judicial solutions.

Arrieta says that just a month later, in June 1998, Pope John Paul II issued a new constitution for the Roman Curia, Pastor Bonus, which gave the Congregation for the Doctrine of the Faith responsibility for “more serious offenses against morals.” Arrieta implies that Ratzinger prompted that move, and wrote that “it is quite unlikely a choice of this kind … would have been implemented if the overall system had been working well.”

Arrieta concedes that the reform was imperfect, since it was never clear exactly what these “serious offenses against morals” were, or the circumstances under which bishops were obliged to turn them over to Rome. That gap was not filled until 2001, with another document from John Paul II titled Sacramentorum sanctitatis tutela.

Arrieta notes that after that document appeared, Ratzinger pressed for “special faculties” from John Paul II, essentially exceptions to his own rules, allowing abusers to be removed from the priesthood without a church trial in especially serious cases.

Finally, Arrieta points to one additional sign of Ratzinger’s concern: His role in 1997 as a member of the Congregation for the Evangelization of Peoples, the Vatican department that oversees mission territories. According to Arrieta, Ratzinger backed granting the congregation “special faculties” to handle crimes by priests administratively rather than through formal canonical procedures, reflecting the “scarcity of resources of every kind” in many parts of the developing world.

In sum, Arrieta wrote, the “decisive action” of the former Cardinal Ratzinger, now Pope Benedict XVI, in attempting to streamline the church’s penal procedures, at least in part as a response to the scandal of sex abuse by priests, is “one of the ‘constant elements’ that have characterized his Roman years from the very first.

Posted in Clerical Sexual Abuse | Tagged ,
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A few quick and crazy notes for readers

The new blog software is more exacting about selecting comments for the moderation queue.  Don’t freak out if your comments sometimes wind up in moderation.  Then again, something I flag people for moderation.

There is crazy finch traffic at the feeders today.  You can watch in insanity on the Z-CamThey come and go, but when they come, rather swarm, it is amazing.  BTW… Ustream imposes really stupid and annoying commercials over which I have no control.  They charge huge fees to have a feed without their commercials.

Z-Cam and RADIO SABINA

Thanks to TLC for my copy of the Holy Father’s book interview.  Also, thanks to MW for the book of homilies for the Extraordinary Form.  Some of my friends wrote a few of them.  Also, DL sent a book on Shakespeare and also, as did MK, the amusing novel Hadrian VII which I haven’t read for years.  These were on my amazon wish list.

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QUAERITUR: using really old Holy Water

From a reader:

Retrieving some books from storage this afternoon, I came across a bottle of holy water that I filled at the shrine of Our Lady of Walsingham a *long* time ago — more than 20 years ago.  The bottle is tightly sealed, and there’s no obvious growth in the water.  That is to say, I don’t see any readily apparent reason why it shouldn’t still be used.

Are there are any rules, guidelines, or traditions about how long holy water may (or should) be kept?

I don’t think there are any guidelines beyond common sense.

That said, some people have added Holy Water in the preparation of foods.  I wouldn’t do that with old Holy Water.  Frankly, I wouldn’t do that with any Holy Water that I hadn’t just blessed.  As a matter of fact I have never added Holy Water in food preparation.  I am sure there is something witty to be said about this, but I can’t get my brain into that gear at the moment.

It might be of interest to note that in the traditional form of blessing Holy Water, with the older Rituale Romanum, exorcised and blessed salt is added to the water.  The salt can act as a preservative, reducing the possibility that algae might grow in the water.

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Do your sins bug you?

Been to confession lately?

Preachers often reach for analogies to help people understand spiritual realities.

Here is a good one, picked up from Ironic Catholic.

If you are squeamish, read this anyway whether it is fiction or not.

New York, NY: [There has been a resurgence of Cimex lectularius in the Big Apple.] Fr. Amos Hardy didn’t realize he was about to have the most successful advent reconciliation service on record.

But this past Sunday afternoon, St. Albert the Great Church had 100% participation in the prayer service, with everyone stampeding to the individual confessional lines. The secret? Bedbugs.

“The first Sunday of advent, I typically take the occasion to remind people that we are called to repentance during advent, a chance allow God to purify us, ready us for the coming of the Son of God. Spiritual warfare is a reality in our fallen world, and I thought this year the best way to describe that was through comparing evil spirits to bedbugs. It seemed to have struck a nerve,” explained Fr. Hardy.

Dcn. Thomas Wetterman had more dramatic words for the effect the homily had on the congregation. “When Father mentioned that satanic spirits roamed through our lives just like bedbugs, there was this collective shudder in the whole Church. Then kids began screaming, and half the adults began compulsively scratching,” he said. “The communion line twitched like a hoard of people with poison ivy doing the conga.” [Before or after they went to confession?]

bedbugsFr. Hardy extended the metaphor in ways described as “horrifying” by long time parishioners Leonard and Sandy Bianci. Sandy reported, “First he said that once we’ve fallen, we crawl into bed with Satan every night. Then we get bit and bit and bit, and carry the evil spirits around town. You think you can rely on your own hot water washing machine to take care of the bugs, but NO! They find a way back. The only one who can protect you from the Satanic bedbugs is Jesus, the Great Exterminator, in the sacrament of penance. Then you can sleep in clean sheets of peace. Or something like that.” [I have thought of the Lord in terms of Liberator, but never Exterminator.]

However unusual the theology, it apparently brought people in the door. The afternoon’s scheduled advent prayer and reconciliation opportunity, which usually has 30% participation, had 100% of the parish present. More, in fact, since parishioners invited in fallen away Catholics from the street. Afterward, Fr. Hardy was in conversation with 40 unnerved people who were not Catholic but wanted the protection of penance immediately.

When asked what inspired him to use this analogy, Fr. Hardy smiled. “Oh, it was easy. People are actually worried about bedbugs.”

OORAH!

People don’t think about how the Enemy can give a purchase, a lever, on your life once you are not in the state of grace.

Of course the Sacrament of Penance both forgives your post-baptismal sins, but also strengthens you against sinning.

Been to confession lately?

Posted in "How To..." - Practical Notes, Just Too Cool, New Evangelization | Tagged , ,
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QUAERITUR: Hanukkah

From a reader:

Is it okay for us to observe Hanukkah in anyway?

It think it depends on what you mean by “observe”. We can sure watch with respect what Jews do at this time of year. After all, the Jewish festivals are our heritage as well. They have significance for Christians because they concern the history of our salvation.

I don’t see anything wrong with making use of some Jewish customs, especially so as to impress on children the fact that Christianity and Judaism are deeply interconnected. But there must always be the clear instruction that the New Covenant in Christ fulfills and surpasses the Old Covenant and all its observances just as the real thing surpasses its images or shadows.

Whatever you might do, do with respect and without substituting their customs for our own beautiful practices.

Also, I fully endorse taking advantage of some of the traditional foods which the Jews prepare at this time!  Have at.

For those of you who might not know much about Hanukkah, the Festival of Lights, let’s have a review.

This year, Hanukkah starts today, 1 December. Sometimes it is written with a “Ch”.  There will be variant spellings depending on who is doing the writing.  That first letter in the Hebrew word חנוכה involves a glottal fricative, which can be hard for English speakers.

Hanukkah commemorates the reclaiming of the Second Temple in Jerusalem after the Maccabean Revolt during the 2nd c. B.C.   The Temple had been violated by the invaders of the Seleucid Empire.  When the Jews under the Maccabees rededicated the Temple, they found just enough olive oil to light the Temple’s flame for only one day.  It burned for eight days, the length of time needed to prepare new oil for the Temple’s flame.  The events are in Maccabees 1 and 2.

On the first night of Hanukkah, when the first light is kindled, this is the prayer which is recited or sung:

1. Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the Hanukkah light.
2. Blessed are You, Lord our God, King of the universe, who performed miracles for our forefathers in those days, at this time.
3. Blessed are You, Lord our God, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.

Some Jews will also sing psalms and other hymns, presents are exchanged and children are encouraged also to perform works of charity.

As you might guess, there are special foods for Hanukkah.

Since the holiday concerns what happened with oil, some of them are fried.  You might be able to find latkes, fritters and doughnuts in your stores these days.

Cranach the Elder - Judith and HolofernesAnd because of the story of Judith and Holofernes there may be some cheese or other milk products involved.  Judith fed Holofernes salty cheese in order to make him very thirsty, thus provoking him to drink lots of wine.  The wine went to his head.  Judith thereafter removed said head from said Holofernes’ neck.  The connection: Judith is thought to have been connected to the Maccabees; her intervention parallels that of the Maccabees with the miracle of the oil, and thus she is also a figure revered at Hanukkah.

There are some great paintings of the scene of Judith sawing away at poor old Holofernes.  One of my favorites is the version by Artemisia.  She has a look of real satisfaction on her face as she hacks away.  I have included here, however, a less common depiction of the meal wherein Judith is setting Holofernes up for his demise with the meal of cheese and wine.  It is by Cranach the Elder.  A few other versions here.   But I digress.

dreidel

Children also play with the famous little top called a “dreidel”.  The top, which sometimes the children make from clay (there is a famous song about that which I learned from a childhood friend), is decorated with the letters. Nun (נ), Gimel (ג), Hey (ה) and Shin (ש), and acronym for “A great miracle happened there”. Some driedels from the Holy Land have the last letter as Pe (פ) to make the acronym say “here” instead of “there”. To play, you spin the top and, depending on the letter that turns up, you get a little prize or perhaps nothing. There are variations, as you can imagine.

There are all sorts of symbolic meanings for every part of the dreidel, which developed over time, much in the same way that we developed symbolic meanings for all our vestments and gestures during Holy Mass, just to put a Catholic spin on it.

John 10:22, by the way, mentions Hanukkah. The Lord was in Jerusalem for the observance of the festival.

Ἐγένετο δὲ τὰ ἐγκαίνια ἐν τοῖς Ἱεροσολύμοις καὶ χειμὼν ἦν.

Posted in "How To..." - Practical Notes, ASK FATHER Question Box, Saints: Stories & Symbols |
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Benedict’s Christ is not a teddy bear: Analysis by Samuel Gregg

My friend Samuel Gregg of the Acton Institute is one of the smartest writers, commentators I know.

He has a very good piece on the blog of the Acton Institute about Pope Benedict’s book-length interview which goes beyond the Condom Conundrum.

Gregg says that the image of Benedict that emerges from the interview is that of a “Christian radical”, properly understood.

Here is a taste… with my emphases:

[…]

At Christianity’s center, Benedict states, is the person of Jesus Christ. But this person, the pope insists, is not whoever we want him to be. Christ is not the self-help guru proclaimed by the charlatans of the Prosperity Gospel. Nor is he the proto-Marxist beloved by devotees of the now-defunct liberation theologies. Still less is Christ a “compassionate, super-intelligent gay man”, as once opined by that noted biblical scholar, Elton John.

According to Benedict, Christ is who Christ says he is: the Son of God. Hence, there is no contradiction between what some call “the Christ of faith” and “the Christ of history.” In Light of the World, Benedict confirms that underscoring this point was why he wrote his best-selling Jesus of Nazareth (2007). “The Jesus in whom we believe,” Benedict claims, “is really also the historical Jesus.

[…]

But why, we might ask, does Benedict belabor the point? One reason is surely the damage done to Christian faith by scholars parading various pet theories as “facts.” Another reason, however, may be Benedict’s sense that even many faithful Christians have forgotten the radical implications of accepting Christ as whom he says he is.

First, such an acceptance rescues Christianity from becoming what the German philosopher Rüdiger Safranski calls “a cold religious project”: a “mix of social ethics, institutional power thinking, psychotherapy, techniques of meditation, museum curation, cultural project management, and social work.” That’s a concise description of the “liberal Christianity” that’s helped empty Western Europe’s churches, particularly in Benedict’s German homeland.

Second, it forces us to take seriously aspects of Christianity that have disappeared from public view over the past forty years.

In recent decades, Benedict claims, Christian preaching has stopped mentioning the Last Things revealed by Christ: i.e., heaven, hell, and the fact that all of us will be judged. Instead, preaching has become “one-sided, in that it is largely directed toward the creation of a better world, while hardly anyone talks any more about the other, truly better world.”

For confirmation, just look at the websites of those religious orders which talk endlessly about social justice without relating it to Christian belief in the limits of earthly justice and the reality of divine justice. This diminishes Christianity to either what Benedict calls “political moralism, as happened in liberation theology” or “psychotherapy and wellness.” It also, some might interject, encourages us to conjure up secular messiahs who, not being God, cannot possibly fulfill religious-like expectations of hope and change.

In the end, it results in the same thing: practical atheism, at the heart of which is a teddy-bear Christ who, as Benedict wrote years ago, “demands nothing, never scolds, who accepts everyone and everything, who no longer does anything but affirm us.”

[…]

Dr. Gregg doesn’t pull punches.

Do go over there and read the whole thing.

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WDTPRS POLL: Your Advent practices

Advent is a season of preparation for the Second Coming of the Lord as well as celebration of the First Coming, the Nativity of the Lord.

Many include in their observance of Advent many of the trimmings and trappings of Christmas.

What about you?

Is Advent just Advent?  Is Advent your pre-Christmas?  Is Advent already Christmas?

Chose the best answer and give your reasons in the combox below.

During Advent I, or I with my family, usually...

View Results

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Critics and criticisms of Benedict XVI and his condom comments

Sandro Magister, Italian Vaticanista, has a thought provoking piece today which deals with criticisms of Pope Benedict XVI and what he said offered by his supporters.

I’ll include here just the first part.  Go to Magister’s site for the whole thing.

But this part speaks to something I have been repeating all along.

It is one thing to have concerns about whether Pope Benedict should have said what he said in an interview, and it is another to say that what he said was wrong.   My position is that, properly understood, what the Pope said was correct.  I have strong doubts about whether or not he should have said it.  I know that the Pope isn’t naive, but… he isn’t just a working theologian anymore.

My emphases and comments.

Friendly Fire on Benedict XVI. And a Condom’s to Blame

The pope’s openness to the use of condoms is provoking lively reactions from some fervent “Ratzingerians.” They include Jesuit Fr. Joseph Fessio, his publisher in America, and authoritative members of the Pontifical Academy for Life. Here are their criticisms

by Sandro Magister

Peter Seewald

CLICK TO BUY

ROME, December 1, 2010 – As was to be expected, Benedict XVI’s comments on condoms in the book-length interview “Light of the World” have ignited a very lively discussion within the Catholic Church.In two previous articles, www.chiesa presented the pope’s words in a way that prompted immediate reactions from prominent Catholic figures in the field of sexual morality.

The criticisms are not focused only on www.chiesa and on Professor Martin Rhonheimer, the theologian of the Pontifical University of the Holy Cross whose essay was reprinted.

Nor only on “L’Osservatore Romano” or on Fr. Federico Lombardi, accused of fostering a misunderstanding of the pope’s thought.

At the end of it all, the real target of the criticism is Benedict XVI himself.

“Our Holy Father should stop talking about aberrant sex and talk more about Jesus,” [whew!] was the peremptory comment sent to us by Christine Vollmer, president of the Miami-based Alliance for the Family and a member of the Pontifical Academy for Life.

Another authoritative member of this academy, Professor Luke Gormally, former director of the Linacre Centre for Healthcare Ethics in London and a professor at the Ave Maria School of Law in Ann Arbor, Michigan, castigated the pope for wanting to speak as a mere theologian on matters “in which he possesses no particular competence.[He has a point, no?] With these results:

“It seems to many people I know that it is both irresponsible (because it creates confusion in the general populace about the exercise of the papal magisterium) and self-indulgent; self indulgent because it is a case of the Pope retreating to his ‘comfort zone’ of writing and talking while neglecting urgent tasks of governance.[Ouch!  Again, it is hard to say that this is off base.]

Christine Vollmer and Luke Gormally were, in the spring of 2009, among those who accused Archbishop Rino Fisichella, at the time president of the Pontifical Academy for Life, of nearly [NB: nearly] going so far as to justify in “L’Osservatore Romano” the double abortion that had been procured for an underage Brazilian mother. The two, together with other members of the academy, appealed to the pope against Fisichella and obtained a note of clarification from the congregation for the doctrine of the faith.

But this time, in their judgment, it is Benedict XVI who is opening up cracks of “ambiguity” in Catholic morality.

[…]

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Canadian Anglicans seek Rome

Benedict XVI is the Pope of Christian Unity.

From the Canada.com.

CALGARY — A Calgary Anglican parish is the first in Canada to take up an invitation made by Pope Benedict XVI last year to return to the Roman Catholic fold.

After nearly 10 months of research, meetings and soul searching, 90 per cent of the 70-member congregation at St. John the Evangelist in southeast Calgary have voted in favour of the shift.

St. John the Evangelist has long been considered a traditionalist church, referring to itself on its website as a “centre of orthodox Anglo-Catholicism.”

This isn’t the Pope . . . poaching Anglicans,” [Exactly.] parish priest Father Lee Kenyon said Tuesday. “It’s the Pope actually responding to persistent requests from Anglicans for many, many years for full communion. But a communion which is united but not absorbed.”

The invitation, or Anglicanorum Coetibus, allows for the new converts to retain parts of their liturgy and traditions.

Kenyon said that while liberalizing forces in the Anglican Church that have resulted in the acceptance of women as ordained priests and a recognition of same-sex marriages may form an underlying disenchantment, the choice to join the Catholic Church is much more complex.

“We recognize those tensions that exist, those issues that do create division,” said Kenyon, who will be ordained as a Catholic priest despite being married with two children.

They may well be the causes for people leaving the Anglican Church of Canada, but they can never be the reason for people then entering into the Catholic Church. This move into the Catholic Church must be underscored by a personal sense of conversion. If it’s not about positively embracing something and celebrating something which is new and unique, then there’d be no point.[This guy is on the mark.]

Vera Reid, a parishioner and the people’s warden at St. John said the decision to accept the Pope’s offer was a natural progression for the parish.

“This parish has been an Anglo-Catholic church for many, many years, and basically the Anglican Church of Canada does not hold the same feeling as the parish does,” said Reid. “Did we move away or did they move away? That’s a very interesting question and I can’t answer for anybody else, but in my opinion, yeah, they moved away from the way I personally believe.”

The vote to return to Rome took place Nov. 21.

One of the first issues that will have to be settled is the ownership of the church in Calgary’s Inglewood neighbourhood, just east of downtown. The church itself was erected in 1911.

The Bishop of the Anglican Diocese of Calgary, Rt. Rev. Derek Hoskin, and Archdeacon Barry Foster did not return phone calls from Postmedia News.

But Foster told CBC the building was owned by the diocese.

Richard Harding, the rector’s warden at St. John, said that isn’t true.

“The title was placed in the name of the elected lay wardens of the parish,” said Harding. “It is parish property. The diocese may not be aware of that.

Harding said the ownership of St. John is unique; the diocese does own the majority of the property at other parishes. He said the membership at St. John definitely wants to hold on to the building.

We have parishioners who’ve been in that church for 60 years,” said Harding. “They certainly want to stay there.

It’s believed that other Anglican parishes in Canada are also contemplating the Catholic offer. They would join with the Anglican Catholic Church of Canada, which split from the Anglican Church of Canada more than 30 years ago. It has two parishes in Calgary that share the All Saints’ church in Calgary’s Renfrew neighbourhood.

An Anglican ordinariate is to be established by the Catholic Archbishop of Toronto, Thomas Collins. It will help convert Anglican priests and ordain them as Catholics.

Collins declined an interview request saying it is too early in the process to comment.

In England, five bishops, 50 priests and about 500 Anglican followers have formed an ordinariate that will ordain priests by June.

No timeline has been set for Canada.

Similar ordinariates are to be established in the United States and Australia.

The original motivation for all this was the Anglican Church, the Anglican communion as a whole, had begun to make all kinds of compromises, which were less and less acceptable if you wanted to stick by the original faith and order and morals of the church,” said Father Ernest Skublics, priest of the All Saints’ parish.

“The Catholic movement in the Anglican Church started (in the 19th century) and eventually produced a situation where those who were faithful to original Catholic roots of Anglicanism could no longer live with a church that had homosexual marriages and female priests and various non-biblical and non-traditional doctrines and customs.

“It has grown and matured into a desire for a proper conversion to the fullness of the Catholic faith.”

The Anglican Church split from the Roman Catholic Church in 1534.

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