New Sherwood

Advice for surviving the crisis

As the Church marches toward the October Synod, let’s not forget that the Synod was called by Pope Francis with an explicit goal of revising the Church’s discipline on communion for the civilly divorced and remarried. This was announced to the world during the infamous airplane interview following World Youth Day, in which the pope called for a more “merciful” approach to those living objectively in a state of adultery. He has already stacked the event and its preliminaries with leading prelates who favor relaxing the discipline. The international survey of parishes, which the Synod has been ordered to consider, was also a clever move towards that end, as Pope Francis knows full well that our barely catechized laity and often malformed clergy are frequently at odds with Catholic teaching (at least in the West; there is reason to believe he may have underestimated the more orthodox third world outside of Latin America). In doing this he may be relying on a false notion of the sensus fidelium as a pretext for making the changes he wants.

Ordinarily, when bad things happen in the Church, the charitable and prudent thing to do is to look for explanations that do not imply any grave fault on the part of the Supreme Pontiff, the Vicar of Christ. And if some prominent fault is found in the Holy Father, we do not dwell on it, but put the best construction on things and cling to the goodness and faithfulness we know is there. It’s also true that the pope’s governing decisions can be complicated and must take into account many things we aren’t even aware of, so our judgments can easily be mistaken. In any case – aside from the influence of our prayers – the governance of the Church is entirely out of our hands as laity. Normally it is a healthy Catholic impulse to avoid passing judgment on the prudential decisions of a pope.

But this pope is different, and this crisis is different. Catholicism is, above all, a religion that faces reality square in the face – let the chips fall where they may. We adore the crucifix, we make the stations, we examine our consciences and confess our sins. The truth can hurt but it must not be avoided. For reasons I have been documenting over the past year (please see the archives) it is impossible to give Pope Francis the “benefit of the doubt” anymore. We know his eucharistic and sacerdotal theology is gravely defective, to say the least. We know the irrepressible heterodox ideas that are floating around in his head. We know that he is the pope of experience and good feelings, with nothing but contempt for doctrinal concerns that get in the way of experience and good feelings. It’s not that Pope Francis is being manipulated or undermined by cunning advisors, or is being radically misinterpreted by the media, or is the constant victim of bad translations; and it’s not that he hasn’t been on the job long enough. No, Pope Francis himself tells us who he is and what he wants. One of his virtues – and I mean that sincerely – is that he is very much a “what you see is what you get” kind of man. Not that he’s entirely above duplicity, of course, but he genuinely prefers everything to be above board. It’s true that he speaks in progressivist code language a lot, but he’s been doing that for so long that it isn’t code to him anymore: everyone who counts, no matter their views, knows exactly what he means even if they are afraid to say it openly. He called the October Synod in order to finally capture what has long been considered “low hanging fruit” by the progressivist element in the Church. That’s the long and the short of it. We have a crisis because the discipline under consideration, once it falls, will not only open the floodgates to sacrilege but will undermine the Church’s theology and discipline across the board. The implications are enormous and, if the pope succeeds, will almost certainly lead to schism.

How are good Catholics supposed to survive this crisis? The first thing is to know your Catholic Faith, especially Our Lord’s teaching on marriage and the eucharist as infallibly taught by the Church from the beginning. The second thing is to have your eyes open wide. Perhaps disaster will be averted, and perhaps it won’t, but the danger is real and imminent. You may have to make some excruciating choices in the near future. You may need to re-think some of your old prejudices. You may suffer more divisions within your family and among your friends. It’s good to try to be ready for such things. The truth will not change, but it’s possible that Catholic prelates will abandon the truth in droves – even at the highest levels. Our Lady promises that all such evils can be avoided with sufficient prayer and penance, so we know what we should be doing. Most of us have contributed to this crisis in some way already, so there’s no room for pride or haughtiness.

Still, we need more than knowledge, prudence, and piety. Dr. Peter Kwasniewski offers some timeless spiritual advice in his latest contribution at the New Liturgical Movement, “There But for the Grace of God”. (My original intention was just to provide a link and a quote from this essay, but I got carried away with my introduction.) In summary …

Modernity is a terribly confused time, and the Church, in her human members, will not escape at least some of that confusion. It is one of the crosses we are asked to bear in our lives: the cross of a confused world that is careening out of control. We don’t know when the end of time will come, but we do know that it will be like purgatory on earth. As our Lord prophesies, it will be a time of momentous upheavals, massive apostasy, vast deception, horrible crime: “Will the Son of Man find faith left on earth?” The barque of the Church will be tossed on the waves of this storm, and some of the raging sea will come overboard, not to mention plenty of shot and cannonballs. To play our part well, we need to be full of faith, equipped and ready for anything, gritty, determined, ever obedient to high command and not overwhelmed by the casualties or the confusion. And to do that, we need, more than ever, a serious interior life.

St. Alphonsus Liguori once said: “Short of a miracle, a man who does not practice mental prayer will end up in mortal sin.” Even fifteen minutes of quiet prayer each day, abiding in the presence of our Lord, will make the difference between sanity and insanity. According to the saints, daily mental prayer, jealously guarded, makes the difference between a frantic activism that terminates in despair and a peaceful reliance on God’s grace that renders our activities fruitful, even when humanly unsuccessful. The deeper our interior life, the more we can handle adversity of any kind. The shallower it is, the harder life seems for us—indeed, the harder it really becomes. It is a truth taught quite clearly by our Lord: “Seek ye first the kingdom of God and his justice, and all these other things shall be given unto you.” “Come to me, all you who labor and are burdened, and I will give you rest.”

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May 19, 2014 - Posted by | Pope Francis, The Catholic Crisis

6 Comments »

  1. I don’t share the same alarm over the October Synod and what it may portend as you do, but perhaps we both might consider Benedict XVI’s resignation will bear unexpected fruit. This was going to happen, no matter who was pope. It’s simple as that. This is a crisis long in need of re-examination. *BUT!* Because Benedict resigned, we still have alive the fiercest advocate of the Church’s traditional discipline in our generation. Even as Cardinal, Joseph Ratzinger fought long and hard against the German bishops’ desire to reform eucharistic discipline on this issue.

    Francis has shown great openness to Benedict’s counsel. For that reason, whatever happens in October, I don’t think it will be implemented without taking into account Benedict’s thoughts on the matter. And that very likely would not have happened if Benedict XVI had not chosen to resign but instead had died in office.

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    Comment by Michelle | May 20, 2014 | Reply

    • “This was going to happen, no matter who was pope. It’s simple as that.”

      Really, Michelle? Do you have any evidence for this assertion?

      “This is a crisis long in need of re-examination.”

      What crisis? The only crisis is an out-of-control annulment process and an appalling lack of orthodox catechesis at the parish level. You don’t need a Synod of Bishops to fix that. Besides, last I checked every Catholic bride and groom still says “’till death do us part”. Even the protestants and pagans know that Catholicism teaches the indissolubility of marriage! It’s probably the Church’s best known (and most hated) doctrine. Fast-tracking an already much-abused annulment process will only serve to turn the traditional “presumption of validity” into a “presumption of invalidity”, which is a threat to every marriage.

      “Francis has shown great openness to Benedict’s counsel.”

      Once again, I think some evidence is needed for this assertion. Francis has striven to set himself apart from Benedict in every way possible, from the moment he stepped onto the loggia.

      I will grant, however, that Benedict’s presence on the scene probably does serve to restrain Pope Francis to a large extent. He is unlikely to act directly against Summorum Pontificum until the pope emeritus has left this world, for example.

      I will also suggest that Benedict’s presence is one reason that Pope Francis is pushing so strongly on this issue before pushing on others. You see, in the early ’70s, Fr. Ratzinger was a well-known proponent of communion for the civilly divorced and remarried. Cardinal Kasper even quoted Ratzinger’s 1972 essay in his consistory speech. As pope, Benedict was prudent and conservative on the question, but still perceived as equivocal, thus paving the way for Francis and the approaching disaster. http://vaticaninsider.lastampa.it/en/the-vatican/detail/articolo/divorzio-divorce-divorcio-12976/

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      Comment by Blogmaster | May 20, 2014 | Reply

      • See also: http://www.pathsoflove.com/blog/2011/03/ratzinger-and-magisterium-on-communion-of-remarried/

        “I would like to try, with all necessary caution, to formulate a concrete proposal that seems to me to lie within this scope. Where a first marriage broke up a long time ago and in a mutually irreparable way, and where, conversely, a marriage consequently entered into has proven itself over a longer period as a moral reality and has been filled with the spirit of the faith, especially in the education of the children (so that the destruction of this second marriage would destroy a moral greatness and cause moral harm), the possibility should be granted, in a non-judicial way, based on the testimony of the pastor and church members, for the admission to Communion of those who live in such a second marriage.”

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        Comment by Blogmaster | May 20, 2014

  2. Let’s hope and pray the Holy Ghost sends “golf-ball sized hails of Grace” to the Synod members and especially to Pope Francis, that the Sacrament of Matrimony remains unchanged, and with it the 3 bonums of Marriage – Fidelity, Permanency and Procreation. For if the Kaspar’s of the synod should be successful, all that will remain will be Procreation.

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    Comment by Dave Heath | May 21, 2014 | Reply

  3. Dear Mr. Culbreath. In an attempt to dissipate the intellectual pressure of my cognitive dissonance, arising from my bred-in-the-bone knee jerk papal loyalty and the modern papal praxis, I have, oft times, picked fights with those whom I should have succored.

    You are one of those and I apologise. Maybe it was owing to your intellectual courage that I tried to pick fights for your intellectual strength unveiled my weakness and that threatened my masculinity.

    In any event, I apologise.

    O, and I probably was using a different name then; perhaps Bornacatholic.

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    Comment by Amateur Brain Surgeon | June 9, 2014 | Reply


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