After looking at the photo which a friend sent me, I’ve decided.
Armed teachers and the Rule of Law.
After looking at the photo which a friend sent me, I’ve decided.
Armed teachers and the Rule of Law.
And the seventy-two returned with joy, saying: Lord, the devils also are subject to us in thy name. And he said to them: I saw Satan like lightning falling from heaven. Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy: and nothing shall hurt you. But yet rejoice not in this, that spirits are subject unto you; but rejoice in this, that your names are written in heaven. [Luke 10:17-20]
Some years ago I posted some marvelous “inculturation” art by Catholic artist Daniel Mitsui: St. Michael the Archangel as a samurai kicking the devil’s back side. Very cool. It is striking, in it’s woodblock style and colors.
He has now reprinted it. The original drawing of St. Michael is on Japanese washi. The giclee print (below) is on Hahnemuhle cotton rag paper
When you order something from Daniel, it comes well wrapped. Once out of its tough, waterproof outer envelop, the prints are in a transparent covering between double layers of cardboard. No bent corners on them!
He sent me a copy of the new print on the new paper.

I love the katana – perhaps really a katate-uchi? – and the lightning. You can almost hear it CRACK and Old Scratch scream in furious pain as the sword rises and falls…. rises and falls… rises and falls….

For scale, there’s a pen (not included).
The colors are amazing and movement is dynamic.
No apologies to those who think that we should not use militaristic imagery. None. What. So. Eh-ver. This isn’t bean bag, after all. Francis agrees.
He (Daniel, not Francis) told me that if you order something right now, he is also sending gratis some of his bookplates.
Scripture is perennially applicable. As 2 Timothy 3 says: “All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice, that the man of God may be perfect, furnished to every good work.” Hence, even as we read Holy Writ we will find it pertinent to our times. This is especially the case with the Psalms, upon which we draw so much in the life of the Church.
Today a long-time reader sent me an email after he was struck by the force of Psalm 82/83 which we read as the 9th psalm in the Breviarium Romanum on Fridays for Matins. (Yes, Novus Ordo types, you read right: the “9th psalm” of Matins!)
Let’s read it:
Psalm 82 [9]
82:2 O God, who shall be like to thee? * Hold not thy peace, neither be O God, thou still,
82:3 For lo, thy enemies have made a noise: * and they that hate thee have lifted up the head.
82:4 They have taken a malicious counsel against thy people, * and have consulted against thy saints.
82:5 They have said: Come and let us destroy them, * so that they be not a nation: and let the name of Israel be remembered no more.
82:6 For they have contrived with one consent: * they have made a covenant together against thee; the tabernacles of the Edomites, and the Ismahelites:
82:8 Moab, and the Agarens, Gebal, and Ammon and Amalec: * the Philistines, with the inhabitants of Tyre.
82:9 Yea, and the Assyrian also is joined with them: * they are come to the aid of the sons of Lot.
82:10 Do to them as thou didst to Madian and to Sisara: * as to Jabin at the brook of Cisson.
82:11 Who perished at Endor: * and became as dung for the earth.
82:12 Make their princes like Oreb, and Zeb, * and Zebee, and Salmana.
82:13 All their princes, * who have said: Let us possess the sanctuary of God for an inheritance.
82:14 O my God, make them like a wheel; * and as stubble before the wind.
82:15 As fire which burneth the wood: * and as a flame burning mountains:
82:16 So shalt thou pursue them with thy tempest: * and shalt trouble them in thy wrath.
82:17 Fill their faces with shame; * and they shall seek thy name, O Lord.
82:18 Let them be ashamed and troubled for ever and ever: * and let them be confounded and perish.
82:19 And let them know that the Lord is thy name: * thou alone art the most High over all the earth.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.Ant. Alleluia, alleluia, alleluia.
My correspondent was consoled by this psalm and its assurance that God will – in his own time – sort things out in the Church. Who can deny it?
On another note, as long as I still have you here, you will have noted the different number of the psalm: was that Ps 82 or Ps 83?
In modern Catholic books the Masoretic Hebrew numbering is followed, while in older books the Septuagint Greek numbering is used. These different numbering systems reflect different ways of combining or dividing up certain psalms. There is a good wikipedia article on this HERE
Sometimes when searching up a psalm from an older source you have to look on either side of the “target” number, depending on where you are in the Psalter. So, too, when you want to check something in an older book. Just be aware that the psalms don’t always match up in older and more modern texts.
At the UK’s best Catholic weekly, the Catholic Herald – PRINT edition [subscribe!] – there is a great piece about the Trappists of St. Joseph Abbey in Massachusetts who make great beer.
There are some stories in the print edition that you can’t get online. This is one of them. It touches all the bases: work, prayer, beer… peace.
Why Trappist ale tastes better
by Michael Davis
The Trappists of St Joseph settled in Spencer, Massachusetts, in 1950, on the site of an old farm. The soil was rocky, but that suited the monks just fine. One by one they pulled the stones from the barren earth and used them to build a monastery.
Driving down the winding road to St Joseph Abbey, I think of that arresting line from Paradise Lost: “autumnal leaves that strow the brooks, in Vallombrosa”. I’m sure Milton enjoyed the view, but Vallombrosa Abbey is in Tuscany, whereas everyone knows New England has the finest autumns. I’m visiting St Joseph in those brittle weeks before winter, when the last yellow, frost-bitten leaves still cling to the branches.
I’m greeted by Fr Dominic, the prior.
He was originally a Dominican, but felt irresistibly drawn to monasticism. “My superiors told me to spend a while with the Trappists, to get it out of my system,” he laughs. “Here I am, still trying to get it out of my system.”
We hop into my old Toyota and make our way to the brewery. We’re met by the director, Fr Isaac, and we set off on a tour. It’s quite a sight: two monks, in their black and white habits, gliding around stainless-steel brew vessels and the glass-enclosed control room used by the brewhouse team. Fr Isaac tries to explain how all the tanks and fermenters feed into each other, but he loses me pretty quickly. “Did you study brewing?” I ask, dazed. He shakes his head and grins. “Theology. And pottery.”
Now we come to the tasting, where I have a bit more expertise. It was their beer, called Spencer, that made me reach out to them. St Joseph is the only producer of authentic Trappist ale outside of Europe. The International Trappist Association was sceptical about Americans’ ability to match their quality, so they gave them a little advice: “Do only one beer, and do it perfectly.”
So they did. What makes Trappist ale so unique, Fr Isaac tells me, is that the ale undergoes two fermentations, one in the stainless steel tank and a second fermentation in each bottle. The live yeast culture in each bottle naturally carbonates the ale and gives it a unique flavour profile. (American glassmakers typically don’t make bottles strong enough to contain the pressure from the carbonation, so they have to import their bottles from Germany.) It’s a malty ale with fruit and spice aromas and a dry finish – remarkably refreshing on a hot day. Fr Isaac put it more poetically: “The full malt body provides a home for the hops.”
Today they have eight varieties, including an Imperial Stout and an IPA. The original is still my favourite, but I haven’t tried the Peach Saison yet, which was released on February 12.
I asked Fr Isaac if Spencer is available in Britain. Alas, it isn’t: British alcohol taxes are too high. (That’s why you only get dreadful, generic American beers.) But Mount St Bernard Abbey in Leicestershire is starting up its own brewery, so England will soon have a Trappist ale of her very own. [YAY!]
There’s no doubt that Spencer Brewery is a professional operation. But the monks manage to keep their work within the ancient traditions of monastic life. The brewery staff gather every Friday for their feierabendbier, which roughly translates as “beer after work”. Cistercian monasteries are usually self-sustaining, and for centuries have brewed beer to revive themselves after a long day in the fields. (In the US, the Cistercians of the Strict Observance, or Trappists, usually only indulge once a week at their silent Sunday evening supper.)
After the brewery we head over to the cannery, which is Fr Dominic’s domain.
It’s here they make Trappist Preserves – a staple of New England breakfasts for generations. I mention to Fr Dominic that I grew up eating their jams, and he chuckles: “I used to get them in my stocking for Christmas.” Now he runs the operation.
The cannery is much older than the brewery, but that only makes the output more remarkable. They cook 1.5 tons of fruit every morning and churn out 80 jars per minute. And they work in silence.
The monks are so perfectly in sync with one another that they don’t need to ask or offer help. “Everyone has an eye on his brother,” Fr Dominic says.
We head out back to the warehouse, where pallets of jams are waiting to be shipped. I comment on the label: the black-and-white figure of a monk churning a cauldron of fruit. “It’s relatively new,” Fr Dominic remarks. “Brother Anthony designed it. He used to work for a record label in New York doing illustrations for album covers.” Anyone I would know? “Probably.” Fr Dominic scratches his chin. “Barbra Streisand, for one.”
The last leg of my visit is to the monastery itself. This 70-year-old abbey looks almost Tudor, with its tented spires and prominent dormers. Rather a sad thought: the English Cistercians were wiped out by Henry VIII.
Fr Dominic and I walk through the long hallways. The smell is striking: cold air, old stones, musty books, rough wool, and – well, men. My guide shrugs. “That’s the smell of a monastery.” Indeed. And Fountains Abbey would have smelled the same way in 1539 when the Cistercians closed its doors for the last time.
He takes me to the library, where the brothers study. Twice a year, on the day after Christmas and on New Year’s Day, they’re allowed to eat supper there and speak. “It’s always the same meal,” says
Fr Dominic: “Tuna fish sandwiches and pickles.” He surveys the room affectionately. “But we look forward to it.”
The Trappist diet – vegetarianism, with frequent fasting – is demanding. But there have been changes over the years. Fr Dominic had to eat plain bread for breakfast when he first arrived; the abbot has since granted permission to use a toaster.
We spend a half-hour chatting in Fr Dominic’s office. It is, of course, a plain room: no computer, no decoration. Just a few hardback chairs and a writing desk.
He uses it mostly for spiritual direction.
At one point he lets slip that he’s nearing his 69th birthday, and my jaw hits the floor. “You don’t even look 50,” I say.
He nods. “We age slower. It’s the regularity of the lifestyle”: work, fast, pray. This, Fr Dominic notes, is a relatively recent phenomenon. In the 17th century, men only survived about 10 years in a monastery. Today, they often live another 70 on top of that.
Fr Dominic also gives credit to their freedom from the news cycle. “We used to only read the local paper, but after 9/11, we decided to branch out,” he explains. “It’s important to know what’s going on in the world so we can be compassionate – so we know whom to pray for.” Now they subscribe to two newspapers: the New York Times and the Wall Street Journal. And that’s plenty. “It’s hard enough keeping up with the Word of God!” he laughs.
Then the bell tolls, and we shuffle off to Vespers. There’s a stained-glass window depicting Our Lady (the “Salve” window) and a recess behind the altar adorned with fleurs-de-lis. Otherwise, the chapel is plain. I’m seated in the back with a few laypeople who are on retreat in the abbey’s guesthouse. The monks chant the Psalms in English, their deep voices trained only by repetition. It’s a gripping and humbling experience for a ritualist like me.
Night fell some time during the prayers. There are no artificial lights as far as I can see. Presumably the fallow fields are somewhere out ahead of me, rolling into the frost-bitten woods. It takes me an hour to drive home, kick off my shoes, and crack open a bottle of Spencer. Somehow, this one tastes even better.
Michael Davis is the Catholic Herald’s
US editor
At this point I also want to remind you of the fantastic beer brewed by the fine, traditional Benedictines in Norcia, Italy.
Their monastery was destroyed by earthquakes, but they are rebuilding. You can subscribe to have their beer delivered each month. This is a good way to support them.
Sooooo……
QUAERITUR: Does Trappist ale taste better?
It certain does taste better than most beer.
But this is quite the claim.
This Sunday, in the Novus Ordo calendar, is called the 3rd Sunday of Easter. Let’s have a look at the Collect.
This Sunday’s Collect, it seems to me, reflects a conscious attempt on the part of Holy Church to remind us of the Easter Vigil. As a matter of fact, let’s see if I can give you a new way to look at that Paschal candle which burns in the sanctuary during Mass in this Easter season.
The prayer has antecedents in both the Veronese and Gelasian sacramentaries, though it is not in pre-Conciliar editions of the Missale Romanum.
Semper exsultet populus tuus, Deus, renovata animae iuventute, ut, qui nunc laetatur in adoptionis se gloriam restitutum, resurrectionis diem spe certae gratulationis exspectet.
Vocabulary similar to our Collect is found in the works of St Ambrose (+397), such as his Exposition of Psalm 118 and his De mysteriis, a post-Easter explanation of the sacred, liturgical mysteries to the newly baptized. For example, “… adulescens vel certe renovatus aquilae iuventute per baptismatis sacramenta…” (ex. Ps. cxviii, 18, 26).
Adoptio is, of course, “adoption” in the sense of “to take as one’s child.” We find the phrase “adoptionem filiorum Dei … adoption of the sons of God” in the Latin Vulgate (cf Romans 8:23, Gal 4:5, Eph 1:5).
The words exsultet and adoptio bring our mind’s ear and eye to the Vigil of Easter, the deacon’s great moment to shine as he sings the Praeconium Paschale or Exsultet before the Paschal candle as the people hold their candles. The Vigil is when many new Christians are by baptism made the Father’s sons and daughters through a spiritual adoption.
The Exsultet was composed perhaps as early as the fifth century. Parts may go back to St Ambrose. In this great proclamation there are many images of light and darkness. One image concerns the fiery light of candles: beeswax nourishes the divided and yet undiminished flame. Pope Benedict in his sermon for the Easter Vigil of 2010 remarked that
“the cooperation of the living community of believers in the Church in some way resembles the activity of bees. It builds up the community of light. So the candle serves as a summons to us to become involved in the community of the Church, whose raison d’être is to let the light of Christ shine upon the world.”

VERY COOL POINT: Another meaning of adoptio in classical Latin is the “admission of a bee into a new hive.”
Look at what we lose when we lose our Latin.
What a marvelous way to think of sincere and observant Catholic Christians!
May all our works and words reflect the cooperation of God’s grace and love of neighbor!
May we be bright like kindled candles, honey sweet!
Some of you may be thinking, “But Father! But Father! This is over the top. You’ve gone too far this time in making those connections. All this… ancient stuff is not relevant to us. As a matter of fact, that was a time of PATRIARCHY, which is bad! “FATHERS” of the Church. Get it? You posts are triggering me! And I even called you “Father”! See what you’ve done? Your are an angry and hate-filled micro-aggressor and YOU HATE VATICAN II!”
Our prayers flow down to us from an ocean of ancient culture, pagan and Christian. Dare I say it flows down to us like honey from the comb?
Our vocabulary retains overtones of the Roman military, of agriculture, philosophy and religion. In previous centuries, people not yet gifted with glowing screens and text messaging more easily heard connections between fleeting phrases. They needed as a hook only a few words of a psalm, or even a single unusual word to evoke a massive interior meaning. For them, certain words and phrases were like the TARDIS: bigger on the inside. In the Gospels, Our Lord constantly alludes to psalms and the prophets. His (often hostile) listeners caught these allusions immediately. People of seemingly simpler oral/aural cultures are better at this than we O so technologically sophisticated denizens of the West. Our memories and attention spans are shrinking with each apparent advance.
But I digress. What was I talking about, again?
SLAVISHLY LITERAL ATTEMPT:
O God, let your people rejoice always, the youth of spirit having been renewed, so that they (the people) who rejoice now that they have been restored in the glory of spiritual adoption, may in the hope of true thanksgiving await the day of the resurrection.
OBSOLETE ICEL (1973):
God our Father, may we look forward with hope to our resurrection, for you have made us your sons and daughters, and restored the joy of our youth.
CURRENT ICEL (2011):
May your people exult for ever, O God, in renewed youthfulness of spirit, so that, rejoicing now in the restored glory of our adoption, we may look forward in confident hope to the rejoicing of the day of resurrection.
Over at the excellent Crisis I see that Austin Ruse (President of the Center for Family and Human Rights – C-Fam) has caught up.
He penned a piece about Jesuit homosexualist activist James Martin’s wobbly affirmation of “official” Catholic teaching about homosexuality and homosexual acts. Ruse made pretty much the same point I made several days ago. HERE
However, Ruse always writes well. I liked this bit in particular along with the great title.
James Martin S.J. vs James Martin S.J.
Donald Trump might refer to James Martin S.J. as “Slippery Jim.” He is certainly slippery. His latest act of slipperiness is a column he published this week at America wherein he claims to support the teaching of the Church on homosexuality.
[…]
He goes on to quote my good friend Fr. Gerald Murray, who is always worth paying attention to.
Father Gerald Murray points out that for Martin “…a disordered inclination or tendency is ‘one of the deepest parts of a person.’ He refers to ‘the part that gives and receives love.’ It is our heart and soul that constitute our innermost being, the center of love. An inclination toward unnatural sexual activity is not the heart and soul of a person. True love is expressed in virtuous deeds. Evil inclinations or tendencies to sin must be seen by the Christian for what they are and resisted.”
What he prefers is that the homosexual inclination is merely “differently ordered.” You are right handed, and I am left and that is just different. As Father Murray writes, such a change to differently ordered “…would mean that God created two different orders of sexual behavior that are both good and right according to his will: Some people are homosexual by God’s express design and some are heterosexual by God’s express design.” Murray says if the inclination is merely different, then the act—sodomy—is too, and therefore would be “simply natural” and not disordered.
But we know that that is not the case. More on that HERE.
Also, Austin adds:
For some, this column settles the question. On Twitter, Elizabeth Scalia of Aleteia called the column “elegant.” My friend Maggie Gallagher says we need to take a yes for a yes. But, I do not believe this is a yes.
No. This is not a “yes” and it wasn’t “elegant”. It was a ruse, as Ruse and I point okay.
Martin’s piece is so filled with hedges and evasions that it cannot be taken for anything other than a signal to his followers to dig in their heels, defy the Church and continue on their merry way towards the cliff edge.
This is VERY important.
The pro-life organization Heartbeat International has announced that they are now able to help women rapidly access a method to reverse – without bad effects – an in-process chemical abortion.
Imagine a woman who has taken the first of the drugs which will induce an abortion, a kind of “morning after” pill, RU-486. Then, before she takes the second drug, she has a change of heart. What to do?
A doctor, George Delgado and another physician Dr. Matthew Harrison, developed an FDA-approved method to reverse the process without ill effects either to the mother or to the baby.
But, because that reversal drug has to be prescribed by a doctor, they also developed a network of doctors all over these USA who can help these women in time. The doctors can be contacted through a 24/7 hotline.
Now, Heartbeat International will take over the 24/7 hotline and the provider group, which will make the network far more visible and helpful.
To date, the network has some 400 doctors involved and over 450 mothers have successfully reversed the abortion process and rescued their children.
The complete press statement from Heartbeat International is HERE.
About Heartbeat International
Heartbeat International is the first network of pro-life pregnancy help organizations founded in the U.S. (1971), and the largest network in the world. With 2,500 affiliated pregnancy help locations—including pregnancy help medical clinics (with ultrasound), resource centers, maternity homes, and adoption agencies—Heartbeat serves on all six inhabited continents to provide alternatives to abortion.
We are wobbling on the edge of a point where two demographic cliff faces converge.
First, there is in most dioceses a clamant, ongoing loss in the number of active priests. This will get worse in the next few years.
Also, there is in most dioceses a clamant, ongoing loss in the number of practicing Catholics. This will get worse in the next few years.
Look at the numbers for young people who profess any faith, much less the Catholic faith of their heritage.
I’m posting about a Gallup Poll, below, but I want to rant for a bit first.
Clamant problems, by definition, cry out for strong responses.
What we have been doing isn’t working.
I’ve used this image before. If you discover that you have mis-buttoned your shirt, do you shrug and go out anyway or do you unbutton your shirt, match the right buttons and buttonholes and get it right?
If you go out with a properly buttoned shirt, people might not notice you at all. If you go out with a mis-buttoned shirt, people will notice you and think that you are an idiot.
The one view is worse than the other.
Getting the shirt buttoned correctly is the minimum we have to do before we get out into the world.
I contend that celebration of our sacred liturgical worship at least correctly and without abuses is the mininum we have to do before getting out into the world.
No initiative of evangelization, new or other, will succeed unless and until we get our liturgical shirts together. Then we start to dress up for the job at hand, whatever uniform or garb is needed.
Using Paul’s analogy of armor for the pilgrim warrior of the Church Militant, we have to not merely put on the armor, we have to put it on correctly lest it be dangerous to ourselves.
Frankly, I think the way that our liturgical worship has been over the last few decades has made us all look like idiots to each wave of young people who have come along since the degradation began. That and lack of catechesis resulted with other factors in an ongoing, self-sustaining spiral downward towards a point of no return.
And our pastors insist on doing the same damn things over and over, ignoring the single most important factor in our Catholic lives: worship. There is a hierarchy to our loves and the activities that flow from them. Atop the hierarchy is what we owe God, whom we must love above all creatures, by the virtue of religion: worship. If we get our worship wrong, as individuals and as groups small and large, then everything else will be screwed up.
The result: erosion of Catholic identity.
And if we don’t know who we are, why should anyone pay attention to us except to crush out what we could be were we to get our act together again?
We must NOW….
This, from Gallup Polls:
Catholics’ Church Attendance Resumes Downward Slide
STORY HIGHLIGHTS
Fewer than four in 10 Catholics attend church in any given week
Catholic attendance is down six percentage points over the past decade
Protestant attendance steady, but fewer Americans now identify as ProtestantsWASHINGTON, D.C. — Weekly church attendance has declined among U.S. Catholics in the past decade, while it has remained steady among Protestants.
From 2014 to 2017, an average of 39% of Catholics reported attending church in the past seven days. This is down from an average of 45% from 2005 to 2008 and represents a steep decline from 75% in 1955.
By contrast, the 45% of Protestants who reported attending church weekly from 2014 to 2017 is essentially unchanged from a decade ago and is largely consistent with the long-term trend.
As Gallup first reported in 2009, the steepest decline in church attendance among U.S. Catholics occurred between the 1950s and 1970s, when the percentage saying they had attended church in the past seven days fell by more than 20 percentage points. It then fell an average of four points per decade through the mid-1990s before stabilizing in the mid-2000s. Since then, the downward trend has resumed, with the percentage attending in the past week falling another six points in the past decade.
This analysis is based on multiple Gallup surveys conducted near the middle of each decade from the 1950s through the present. The data for each period provide sufficient sample sizes to examine church attendance among Protestants and Catholics, the two largest religious groups in the country, as well as the patterns by age within those groups. The sample sizes are not sufficient to allow for analysis of specific Protestant denominations or non-Christian religions.
[…]
All of this comes amid a broader trend of more Americans opting out of formal religion or being raised without it altogether. In 2016, Gallup found one in five Americans professing no religious identity, up from as little as 2% just over 60 years ago.
UPDATE:
Meanwhile, the Fishwrap (aka National Schismatic Reporter) there’s a plan for what to do with all the empty churches that their own agenda is creating.
I have never really understood why the creeds insist that Jesus’ bodily resurrected (“who rose on the third day”), [try 1 Cor 15:14] but I do understand how our buildings, if reimagined and adapted, could contribute to the people coming back to the buildings to experience God.
Minimally, adaptive reuse would welcome the kinds of people who don’t normally “darken the door.”
Examples abound.
At my [non-Catholic] church, Judson Memorial Church, in New York’s Greenwich Village, we have a morning dance for people who want to dance sober, called the “Morning Glories.” Other churches welcome opioid users to a worship service of a Sunday night. They call it “stigma-free” worship.
Still others create in their empty sanctuaries workstations that people can use at no or little cost. They remove the pews to make space for people to do yoga or sleep or work or all three.
[…]
This seems entirely in keeping with the rest of Fishwrap‘s non-Catholic identity. Good job, Fishwrap! Let that mask down once in a while!
At Public Discourse, R.J. Snell (director of the Center on the University and Intellectual Life for the Witherspoon Institute in Princeton, NJ) looks at Ross Douthat’s recent book for the 5th anniversary of the pontificate of Pope Francis.
It is a sharp and reasoned contrast to the ACME quality spittle-flecked nutty of the Coyote over at Fishwrap. (Still amusing.)
To Change the Church: Pope Francis and the Future of Catholicism
If you haven’t read this yet, you are missing out on a fascinating, ongoing discussion.
Snell add his commentary, of course. Here are a couple samples:
[…]
Of course, if the church was in error on communion for the divorced and remarried, it meant that the previous popes were in error, that previous councils were in error, that the English martyrs were in error, that not only the Church’s moral teachings but also her ecclesiology and sacramentology were wrong, and that there were no principled reasons to reject communion for cohabitating couples or sincere homosexual couples. That is, this was not a matter of pastoral accommodation but a revolution calling into doubt the very meaning and existence of the Roman Catholic Church. It also meant that untold millions of Catholics had struggled to resist sin, and to confess when they failed, for no reason. It had all been in vain, a ridiculous hang-up without cause. (One bishop even suggested that Jesus himself had been wrong and unmerciful to reject the Mosaic law permitting divorce.) ….
[…]
So, what will be the Francis legacy? An exhausted but ultimately victorious orthodoxy? A swelling resurgence of traditionalists, especially among the young? (There is some evidence of this, certainly more than the supposed return of the lapsed and alienated Catholic.) Or will it be schism? A new theology, what Flannery O’Connor derided as “the Church of Christ without Christ”? Will it be the ascendancy of the African Church and the marginalization of the European, where it survives only because of full coffers? Will the old truce hold, or will it fail now that everyone realizes they kept the truce only because they felt their side would inevitably succeed?
Douthat doesn’t tell us. The book maintains its studied ambiguity, showing the fault lines and commitments of the various factions. …
[…]
Good and serious Catholics sometimes welcome converts not with, “well, at last, you’ve found the true faith” but “come on in, the water’s terrible,” or “really, this old thing?” They confess their love more like a wife at her fiftieth anniversary than in the poetry of first love. The Church is all too human, all too dysfunctional, and has always been so. Yet, this ark, battered and leaky, survives and thrives. There’s a quiet sense that the Vatican thinks in centuries, that a thirty-year crisis will hardly matter in time.
Or, perhaps this time is different. It feels different to many, as if something unprecedented and irreversible is happening. But we don’t know, and Douthat is honest enough to leave us hanging, waiting for the next installment of the Church’s story to be told. His story is unsatisfying in its ambiguity, but all the more interesting and truthful for it.