Pell and Justice

— Posted inChurch life — 4 min read

THOSE WHO PERVERT JUSTICE TO CONDEMN AN INNOCENT MAN merit a special place in hell. I speak objectively; there can be subsequent repentance, and the mercy of God is unfathomable and works to a divine plan beyond our ken. If one believes truly that Cardinal Pell is guilty then their outrage is comprehensible; yet one wonders if they have taken any time over the evidence, or whether they are motivated by the desire to “get Pell”.

Mr Justice Mark Weinberg QC dissented from the Court of Appeal’s majority judgment and upheld the appeal:

“I am troubled by the fact that I find myself constrained to differ from two of my colleagues whose opinions I always respect greatly,” he wrote.

“That has caused me to reflect even more carefully upon the proper outcome of this application. Having done so, however, I cannot, in good conscience, do other than to maintain my dissent.”

Apparently his judgment takes up 200 pages of the 325 page judgment. I am yet to read it. However it seems that the judges making the majority judgment felt constrained to believe the alleged victim:

But Chief Justice Ferguson and Justice Maxwell accepted the prosecution’s submission that Pell’s surviving victim was a compelling witness, “clearly not a liar”, “not a fantasist” and a witness of truth.

The Age (Melbourne), 21/8/19

In light of the recent travesty of justice and common sense wrought in England by Carl Beech, whom the Metropolitan Police fell over themselves to believe, to the point of misleading a judge in gaining a search warrant; and given that the other alleged victim, now sadly deceased, maintained that he had not been abused by Pell, the majority judges’ stance seems unconvincing.

The Victorian Court of Appeal, from left, Chief Justice Ferguson, Justice Maxwell, and Justice Weinberg

It seems that Cardinal Pell’s defence team made at least two significant mistakes at the original trial. The first, as some have been commenting here, is that Cardinal Pell was not called to give evidence in his defence. This allowed the complainant’s testimony to hold the floor.

The second error was relying on an animated presentation to demonstrate the logistical and physical impossibility of the crimes of which Cardinal Pell was accused. Chief Judge Kidd of the County Court disallowed the animation. Why were the jurors not taken to the cathedral to see for themselves the layout, the nature of a post-liturgical procession to the sacristy at Melbourne’s cathedral, the vestments that Cardinal Pell would have been wearing? If there was a good reason for this I am yet to learn it. It seems to be a spectacular failing in the defence approach.

Instead, in light of inadequate and insufficient evidence to demonstrate the manifest impossibility of the alleged crime, and the failure to allow Cardinal Pell to speak in his defence, the flimsy evidence of the alleged victim was allowed to hold attention. Add to this the prejudicial atmosphere prior to the trial and I begin to see how, possibly, a jury might have been swayed to give credence to the incredible.

Cardinal Pell returns to solitary confinement, the deprivation of celebrating Mass, and I am told, the total absence of access to sunshine. We must pray for him, and those who, for whatever reason, have falsely accused him.

And the cardinal must appeal to the High Court of Australia, an august court outside the borders of Victoria and beyond popular manipulation. To do this is not only for his sake, but for the sake of every priest. No priest is safe now. #prayersforpell

Alexander Downer—former Australian foreign minister and Australian High Commissioner to the UK—on Radio 4 this morning that we must sympathise with the victim. But what if you do not believe, on the basis of the evidence, that there ever was a victim; how can one symapthise with someone whom one believes does not exist?

**update on a related question here**

#prayersforpell

— Posted inChurch life — 2 min read

IN A LITTLE OVER 24 HOURS we should know the outcome of Cardinal George Pell’s appeal against his conviction for child abuse by a jury in the Victorian County Court. It need hardly be said to anyone who has followed the course of the legal action against him that the evidence adduced against him seemed entirely incapable of sustaining a conviction. Yet it did, but only after an earlier trial was unable to convict him on the same charges. A second trial covering separate allegations collapsed. This is neither the time nor the place to examine the extent and the causes of the toxic atmosphere that had been created prior to the trial and which arguably made it impossible for an unprejudiced jury to be empanelled.

His tenures as archbishop in both Melbourne and Sydney were controversial and a significant section of the Church in Australia found him doctrinally too robust and heavy-handed in authority. Even so many of those who have held such an opinion of him are incredulous at the jury’s verdict, as are many secular commentators. Pell earned widespread respect for his attempts to reform the complex financial webs of the Vatican curia; all of his reforms have been undone or undermined.

For now we can only pray for him; he endures a particularly harsh form of imprisonment in remand—in solitary confinement, restricted access to visitors, denied the consolation of offering Mass.

All who support him and all who do not—all who think him innocent and all who do not—should surely be able to unite in a common prayer: that justice be done on Wednesday. If this conviction stands on such grossly inadequate evidence then, quite apart from the cardinal’s personal suffering and cross, there is another ugly corollary with an effect beyond his own person: if one of the most powerful cardinals in the Church can brought down by false allegations, no priest is safe.

May the Lord be gracious in his justice to those who are falsely accused, and merciful to those whose mouths utter lies. May he be swift to vindicate the innocent, and slow to punish those by whom the innocent fall.

**update here**

The Burden of the Homily

— Posted inLiturgy — 7 min read

RECENTLY A PRIEST—not a fellow monk—lamented how hard he was finding it to “get anything” for a homily from this Sunday’s readings. The first reading covers an attempt to kill the prophet Jeremiah, the epistle is from Hebrews reminding us of the cloud of witnesses who urge us on in the race of Christian living, and the gospel shows Jesus revealing he has come to bring fire to the earth and division to society, an awkward gospel for purveyors of “gentle Jesus, meek and mild.”

The priestly lament is a reminder of how much a burden the homily has become to many a hearer, and perhaps even more to many a preacher, in the celebration of the ordinary form of the Mass. This is almost invariably the fruit of a misunderstanding of the homily that has taken on almost dogmatic status: the homily must always and only be about the readings of the day. (more…)

Saving the New Mass?

— Posted inUncategorized — 9 min read

This is being written on an iPad Mini screen, which makes writing anything beyond small gobbets a penitential work. But perhaps life could do with some more penance. Anyway, prepare for typos while I prepare for slings and arrows.

At present I am staying at the small but fervent Monastère St Benoît, in the steamy hills beyond St Tropez, and over the past week uncomfortably hot for one now acclimatised to the gentle summers of England. Of the many virtues of this house, apart from its excellent liturgical life, can be numbered its excellent liturgical library and the encyclopaedic liturgical knowledge of the prior, Dom Alcuin Reid. Both have enabled me to make some progress in preparing for a research proposal.

Yesterday was published online the text of Dom Alcuin’s paper at the recent colloquium of the Church Music Association of America in Philadelphia. The paper is entitled Reflections on authority in liturgy today. (more…)

A Little Lay Theology

— Posted inUncategorized — 1 min read

When we read poetry, we turn down argument and crank up perception. That’s why theology in poetry—such as hymnody—can be so captivating, and articulate things in a way that is à point. This little nugget from Les Murray (†) strikes me in such a way:

THE KNOCKDOWN QUESTION

Why does God not spare the innocent?

The answer to that is not in
the same world as the question
so you would shrink from me
in terror if I could answer it.

Les Murray, from “Poems the Size of Photographs” (2002)

They Pretend Not to Notice

— Posted inUncategorized — 6 min read

On 29 April this year Les Murray (b. 1938) died. He was the nearest Australia had to a poet Laureate. He was not from a privileged background, though neither was he raised amidst abject poverty. He was born and grew up on the rural north coast of New South Wales, not too far from Taree, in a district with the delightful Australian name of Bunyah. He was a countryman and never an urban sophisticate. His characteristic physical bulk emerged while he was at school, making this time not wholly happy for him. The death of his mother after a miscarriage when he was 12 was no doubt a trauma that marked him. He was a republican, but no one is perfect; he was not obnoxious about it, and apparently delighted the Queen when he received from her hand the Queen’s Gold Medal for Poetry in 1999. He was an idealist not an ideologue. He promoted the rights of the indigenous population in Australia before it was chic, or “woke,” to do so. Having been prone to depression, the black dog left him after he endured a coma of three weeks resulting from a tumour on his liver.

What you will find it difficult to discover in the obituaries of the secular press, both in Australia and in Britain, is that Les Murray was a committed and practising Catholic. (more…)

Handel the Liturgist and other Reveries

— Posted inUncategorized — 8 min read

One of the leitmotifs of the post-conciliar liturgical reform, present in the conciliar decree to be sure, is active participation. Unheard of before, it is a peculiarly twentieth century obsession. Claiming inspiration from St Pius X (though not as convincingly as claimed if one looks carefully at what he wrote in its context in Tra le sollicitudini), within the Liturgical Movement of the twentieth century there developed an ever more elaborated and extended advocacy for the congregation’s “active participation” in the liturgy. The congregation must be forced—not be allowed—to be mere bystanders or spectators of the liturgy, nor should more solemn liturgies become like concerts and the congregation reduced to an audience.

But why not a concert? Why the opprobrium for a concert, and the congregation an audience?

Let me come at this from another angle. (more…)

Another way to wash feet

— Posted inLiturgy, Scarisbrick — 5 min read

…the Triduum liturgies…together form one complete story of the Paschal Mystery—the mystery of the Lord’s suffering, death and resurrection. These several events of the one mystery constitute our redemption, God’s claiming us back for himself.

Claiming back from what? Eternal death as the inevitable result of our sins. Claiming back from whom? There is a strong element of the tradition that would say the Devil, by whose influence and temptation we first sinned. But more deeply we are being redeemed from our own hopeless self-government, our inability to live the good life as we want to do, as we should do, as God has made us to do. We are being redeemed from ourselves. Redemption offers us the only sure hope of salvation, eternal life with God, which is what we were made for, and makes sense of the mystery of our existence…

The name of this Mass reminds us of a truth too often forgotten today. The Mass is more than a re-enactment of the Last Supper. Only tonight is that aspect really emphasized. The Mass is first and foremost, above all and essentially, a sacrifice. It is the memorial of Christ’s self-sacrifice, of his body and life, for us and our salvation, on the Cross. Tonight Christ bequeaths us his sacrificial body sacramentally, veiled in bread and wine. The ancient principle was that those who offered a sacrifice then received the fruits and benefit of the sacrifice by consuming some of what had been sacrificed, as a way of being united with the sacrifice. It is the same principle in the Mass: Christ calls us to offer with him his self-sacrifice, to be united with and in it by consuming what was sacrificed, his body and blood. By using bread and wine as the outer veil for the inner reality we are able to partake of Christ’s sacrifice on the Cross time after time, and again and again. The Mass, therefore, is a memorial of the Cross, not of itself.

But why did our Lord choose bread and wine as the veil for his body and blood? Both bread and wine are able to symbolize a multitude of people being unified, through suffering, to form a new creation. Bread is the new creation of many grains of wheat being ground and crushed in a mill and baked in a furnace. Wine is the new creation of many grapes being crushed underfoot and laid for some time in the coffin of the case in the dark tomb of the cellar. By Christ’s death and resurrection he makes a multitude of people, through his sacrificial body and blood veiled by what appears as bread and wine, into a new creation, into his body the Church, the community of salvation, made fit for heaven.

To enable all this, Christ did two other things in the upper room on that first Maundy Thursday. He ordained the first priests—the apostles—to be the ministers of this new but eternal sacrifice. He sets them apart to offer the new Passover sacrifice for the benefit of all disciples, whenever and wherever they may be. Secondly, he showed that the essence of this new sacrifice is that it is a self-sacrifice. We are not offering lambs anymore; we are co-offering Christ’s self-sacrifice. We do it in two vital and necessary ways: we offer the bread and wine to become Christ’s body and blood offered on the Cross—that is the sacramental way. But there is also what we might call an existential way, a daily-life way: by giving ourselves, sacrificing ourselves, in service of our neighbour, obeying the new commandment to love our neighbour as Christ loves us. 

That is what Christ’s washing of the apostles’ feet is all about. Christians share in Christ’s redemptive self-sacrifice both by the sacrament and by our way of life. Life and sacrament cannot be isolated and compartmentalized; they form a unity. That is why the Church warns those who are in unreconciled serious sin not to receive the Lord’s Body; they need to restore the communion between their living and their faith before they can ever contribute to or benefit from communion with the Lord in his Body.

So this Mass of the Lord’s Supper tonight is indeed a thanksgiving: giving thanks for the self-sacrifice of Christ for us on the Cross; giving thanks for allowing us to share in his saving sacrifice through the gift of the Eucharist; giving thanks for endowing the Church with priestly ministers to enable this sharing in the Eucharist till the end of time; and giving thanks that Christ has left us a simple, if rarely easy, way of living in unity with his sacrifice, by our acts of love.

[For various reasons] it was agreed in planning not to include the option of the washing of the feet this year. In its place, let us take a moment to identify those whose feet we need metaphorically to wash, those before whom we need to humble ourselves, those whose forgiveness we need to receive, those who need to receive our forgiveness, those for whom we need to do more by acts of love, self-sacrificial, painful but healing love. Let us in silence call them to mind, pray for them and resolve to find some way soon to “wash their feet.”

There was too little time today, and now I have too little energy, to write a reflection for today’s high feast. So, for your penance and to assist your increase in merit, I inflict upon you the bulk of the homily pretty much as I inflicted upon the parishioners of Scarisbrick tonight. If something in it helps you, Deo gratias.

A blessed Triduum to you all!

Detail of the Maundy chasuble at St Elizabeth’s, Scarisbrick.

Notre Dame: Good, Better, Best

— Posted inChurch life — 3 min read

HOW MUCH BRIGHTER things look this morning for Notre Dame. So many of us were riveted to last night’s live footage of what seemed a hellish conflagration. The fall of the spire drew an audible gasp in this presbytery. The passion of this gothic symbol of faith and history was sobering, indeed ominous.

It still is, mind you.

But it is an ill wind indeed that blows no good at all. The fire started after the busy tourist time so there were not so many to evacuate. No lives were lost. Rendons grâce au seigneur.

Some really good news has emerged form the bad. The fire brigade chaplain, Fr Fournier, raced in and rescued the Blessed Sacrament and the Crown of Thorns, the second time has proved the right man at the right time in the right place in a Parisian crisis (more…)

The Passion of Notre Dame—Why it Matters

— Posted inChurch life — 4 min read

NOTRE DAME IS IN FLAMES. The spire has gone; the roof has collapsed. It appears no one has died—Deo gratias—which is a real mercy. The cause is as yet unknown but no doubt we shall no soon enough. The recent spate of attacks on churches in France hangs heavier in the air tonight, but this incident may merely be due to a fault in the current renovation work. It is hard not to dismiss a terrorist attack but by now surely some extremist would be claiming credit for it.

The passion of Notre Dame matters not just for Paris, nor just for France, nor for those who merely love beauty. It matters for our Judaeo-Christian civilization.

It is about a gorgeous gem of Gothic architecture more than 8 centuries old, but it is more than about that. It is about the wonderful works of art and craft within its walls—a stunning Pietà; statues of the 28 kings of Israel; an immense rose window with exquisite stained glass—but it is about more than these. It is about the role and status of the cathedral in the history of France, but it is about more than that. It is about a testament to humanity’s fertile, fruitful and beautiful devotion to God, but it is about more even than that.

On the CBS live coverage on Youtube, a reporter mentioned that a Parisian had told him that the fire has a symbolic significance for Christianity in France and Europe.

Medieval cathedrals such as Notre Dame were designed (more…)

Cracks in the Cloister lives again (updated with links)

— Posted inEBC — 6 min read

LONG-STANDING READERS here will know that the work of Dom Hubert van Zeller of Downside has appeared in these pages, under the nom-de-plume Brother Choleric. His cartoons—charming caricatures really—offered a glimpse into the life and dynamics of the cloister, principally that of Downside itself. The Cracks series began in 1954 but Br Choleric did not finish publishing until the 1970s.

The very first volume, Cracks in the Cloister, was published under a separate copyright in the USA, and that copyright has expired. So, a cartoon and comics devotee, Nat Gertler, has reissued the volume in America. It is a simple, softcover edition but it plays no games with the originals, even down to including the colouring added by van Zeller to some panels. It is available at Barnes & Noble, and also at Amazon USA where a Kindle edition will also be available.

Nat asked if he could edit a previous post here to provide a short introduction for the reissue, which I was happy to agree to as a micro-homage to a monk who has given me much delight, both as Br Choleric and as a serious spiritual author. At the end of this post I append the text of my introduction, not least because of its quotation in full of a letter van Zeller wrote to The Tablet in March 1970 which provides some insight into the change in mood of the Cracks series through the 60s and into the 70s, as well as being relevant to the golden jubilee of Missale Romanum and its new Mass.

Nat Gertler’s little outfit, About Comics, has reissued some wonderful Catholic cartoons from the 50s and 60s, (more…)

Pursuing a Point

— Posted inUncategorized — 5 min read

IN THE COMMENTS of the post a few days back regarding the 50th anniversary of the new Mass, Richard makes some searching and coherent observations which merit pursuing. Rather than any answer to them being lost in the combox, it seems better to make my brief response to them a post in itself. You may want to read Richard’s comment first.

Richard’s reflections mirror those I elided into the word “curiously,” which is certainly not synonymous with “inexplicably.” I think the lack of mainstream recognition of the anniversary of the new Mass is certainly capable of some tentative explanation. (more…)

50 Years Since Missale Romanum

— Posted inChurch life, Liturgy — 9 min read

IF YOU READ BLOGS or the Catholic press you will probably have seen that it is 50 years since St Paul VI promulgated the apostolic constitution Missale Romanum on 3 April 1969 as an implementation of the reforms mandated by the second Vatican council. By this decree a new order of Mass was proposed, replacing the order of Mass in use for 1500-odd years in the form that emerged with the seal of St Pius V after the decrees of the council of Trent. The UK’s Catholic Herald asked me to write a brief essay on it for last week’s edition, and it can be found on its website but for my own record I include it here below (the headline is the CH’s).

Not surprisingly there were several commemorative pieces to be found here and there. Some which I found were by Dom Alcuin Reid, Joseph O’Brien, and Fr Andrew Menke at Adoremus, while America reprints an article from 1970 by G B Harrison and Professor Peter Kwasniewski offers a more searching and detailed reflection. Curiously, most progressive journals seem not too concerned to mark the anniversary; certainly there was nothing in The Tablet last week.

The strange birth of the Novus Ordo

After several decades of liturgy wars, (more…)