Monday, September 07, 2015

On pushing progressivism in church and more

  • The medium is the message, and the message is progressivism. When the ruling Christian heresy (an offshoot of Protestantism) takes over Catholic churches: on American novusordo-ism. Articulating what has always put me off it. It's really showcasing upper-middle-class decorum. Mirror worship (the clergy and congregation congratulating themselves; see how diverse and democratic we are) disguised as social concern and, oh, yeah, a "religion" completely under your control. What's wrong with democracy: a mob isn't necessarily right. But, like the openly non-religious social-justice warriors, the aging Catholic liberals don't really care what you think. "They know what's best for you." A rival church with its own doctrine. It's not you and your reverend fathers in God both submitting to something greater than yourselves; it's bosses making up their own rules and at the same time pretending you're equals, buddies. Studied sloppiness as a kind of fake friendliness. Humblebragging of the kind the current Pope seems fond of.
  • The real thing. Our St. Joseph shrine and a consecration cross. Most American Catholic churches are only blessed; I think a consecrated church (done by the bishop; when it's debt-free?) can only be used as a church, and that the candles in front of the crosses (marking the spots where the bishop has put oil?) are lighted once a year on the anniversary of the consecration. Actually more important than the more prominent and obviously devotionally more appealing Stations of the Cross.
  • More from Louis Bouyer. Episcopi vagantes summed up: "tossing about between Modernism, theosophy, and simple megalomania." Ex-clergy or clergy wannabes who think they're better than the church and want to be clergy to get respect; clericalism. Quoting Dom Lambert Beauduin: "Thankfully, at the time of the 'Reformation,' no one in the Catholic Church wanted to change anything in the liturgy! It was understood so little and so badly that there would be nothing left of it." Trent (if I recall rightly) and Quo Primum sound like Vatican II in claiming to purify and restore the Roman Rite to the time of the church fathers but of course they didn't, because they didn't know how. Good. Just as well. The writers from the liturgical movement and histories of it point out that for centuries liturgy was just passed down and not studied in itself. Makes you wonder with the older, more devotional types if that study was a bad thing. I'd have to say no; of course in itself it's good. I'm surprised men training for holy orders weren't doing it all along. The legitimate liturgical movement, before Vatican II, wanted to unlock the treasures of the old services, not replace the services. Decades ago my hand missal (something the liturgical movement invented; the Catholic answer to the Book of Common Prayer) taught me much from the Bible and about the liturgy and what it means, exactly what gentlemen such as Bouyer wanted. (And as Thomas Day writes, the anti-liturgical people won, ironically in the name of "getting the people to participate" for inspiration and learning like the good liturgists wanted, but dumping Catholicism's content and keeping only... Low Masses junked up with sappy hymns.) And, again about democracy, here's Bouyer after the Modernists hijacked liturgical reform: "It is understandable that I haven't kept much of my youthful enthusiasm for 'conciliarity' [sobornost'] in general and less yet for that pocket-size conciliarity now abusively dubbed 'collegiality'..." By the way, Bouyer wrote the first part of Eucharistic Prayer II in the Novus Ordo (the one supposedly based on Hippolytus), the express(-line, -lane) canon as I call it because it's short, so it's very familiar to American Catholics, basically because he was told to. (I have some of my own liturgical lingo because standard Tridentine and Anglo-Catholic; for example the prayers at the foot of the altar are the prep office because that's what they are.) He wrote the two sentences before the institution narrative/consecration. My guess is Bouyer himself would have preferred to keep the Roman Canon, the second oldest Eucharistic prayer still used in Christendom (the Nestorians have the oldest, unique as it has no institution narrative); most Catholics 50 years ago just assumed it would remain the Roman Rite's only Mass consecration prayer and even remain in Latin.
  • For Labor Day from LRC: How capitalism enriches the working class.
  • Cultural Marxists don't care about you: Abandoned by the left. The old liberal concern about fairness vs. Sixties identity politics.


  1. Episcopal priest: Jesus was a racist.

    But the Good News is that He was a *reformed* racist. He checked His privilege and learned that Black Lives Matter.

    Don't forget to read his note at the bottom of the verbal diarrhoea.

    1. "We're better than Jesus," who was just a wise teacher. A Jesus not worth bothering with, so most American Northern kids don't go to church if they ever did.


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