Strawberry Hill: is it all about university status?

Just a suspicion, and I do not have any inside knowledge, but it is when I get to the last sentence of  the penultimate paragraph of the statement by the Chair of Governors of St Mary's - original on the College's website here, and reproduced by Fr Tim here - that my antennae start responding (added italics are mine):

The Governors have total confidence in the Senior Management Team who have worked diligently and in accordance with our constitution, due process and our Catholic ethos in what has been a difficult time as we continue to strive to gain our university title.

Whether "the establishment of a Centre for the Study of Catholic Theology and ...... the merger of the Schools of Communication, Culture and Creative Arts and Theology, Philosophy and History into a new School of Arts and Humanities" represents a secularisation (by which I mean a reduction in the Catholic or explicitly theological character) of the study of theology at undergraduate level is difficult to gauge. The parallels to similar arrangements at other institutions suggest that the Centre for the Study of Catholic Theology might well be a post-graduate arrangement, with a spirit of studying Catholic theology as a phenomenon rather than undertaking a systematically Catholic study of theology as such. I think one can be forgiven for being a bit suspicious that the two developments put together will not in any event strengthen the Catholic nature of theological study at St Mary's  ....

...... but it might all be rather attractive to secular authorities about to make a decision about university status.

Where?

(The car isn't mine, unfortunately.)

St Mary's and Dr Anthony Towey

UPDATE: as at 21st September, Fr Tim has summarised the most recent news: Strawberry Hill - shaken or stirred?

Back in the day - ie the last century - Anthony Towey and I were in the same year group as students. That shows how old we both are (though something I heard in passing on BBC Radio 2 yesterday suggests that our age is now, considering increasing longevity, thought to really be about the beginning of middle age, and, to be fair to him, I think I might be a year or two ahead of Anthony in this regard). I last had the opportunity to meet him again, and chat briefly, two or three years ago when he was chairing a lecture in Westminster Cathedral Hall. My other connection to St Mary's is that, nearly as far back in the day, it is where I gained my teaching qualification.

There are Strange goings on at Strawberry Hill, Students Misbehaving and the original report at Independent Catholic News.

The media statement from St Mary's reported in Fr Tim's post is unfortunate in that it does not refer to investigation of an allegation of "a grave breach of his professional duties at the University College" - suspension is strictly speaking, though it often does not feel like it, a neutral act while an investigation takes place, and should not be taken as a presumption of guilt. Suspension usually occurs when the allegation, if proven, would constitute gross misconduct, or when the continued presence of the employee at work might prejudice the investigation of the allegation. By definition it means that the employee is barred from attending their place of work, though it does not necessarily imply being escorted off premises by the security team, as is reported to have happened rather dramatically in this case. During his suspension, Anthony will continue to receive full pay. And St Mary's will be expected to maintain a fully confidential process of investigation - which becomes more difficult if others speak in public about the relevant events.

So, in very difficult circumstances, I wish Anthony good luck and assure him of my prayers for an outcome to events that is in his favour.

Bigot-gate: Mr Clegg's apology

There is something sweet about Mr Clegg's apology to the Archbishops of Canterbury and Westminster for implying, at least in draft form, that their opposition to same-sex marriage, and that of others, made them "bigots". The original gaffe is reported on the BBC news site here: Nick Clegg in 'bigot row' over gay marriage speech and at Sky News Clegg Speech: Gay Marriage Opponents 'Bigots'. Mr Clegg has denied that he ever intended using the word "bigot" and I believe we have to take that denial at face value as a genuine and truthful denial.

However, that the "b" word was used in the draft of the speech is itself significant enough to warrant the very public apology that has since been made. And its significance is that, making the assumption that many of those attending the event at which the speech was to be made are supporters of an organisation called Stonewall, at least a proportion of Mr Clegg's hearers would have themselves quite happily used the "b" word in his place to describe religious leaders opposing their support of same-sex marriage.

At an annual awards ceremony, Stonewall include an award for "Bigot of the Year". It is now very difficult to find any trace of this on Stonewall's own website. The search function on the site showed up a report of the 2009 Award, but nothing more recent than that. That the award is still in existence is suggested by this spat at Pink News over the nominations for the award in 2012: Stonewall dismisses rumour Ken Livingstone was nominated for homophobe award. The last paragraph of this report states that:

Stonewall’s Bigot of the Year Award goes to the public figure who has most “gone out of their way to harm, hurt or snub lesbian, gay and bisexual people in the last year”.

In practice, you can get yourself nominated by simply opposing a Stonewall supported policy. Once nominated, Stonewall members then vote on whether or not you, or another of the nominees, should be the one to get the award.

And this is where the sweetness of Mr Clegg's apology arises. When he was Archbishop of Birmingham, Rt Rev Vincent Nichols achieved a nomination as "Bigot of the Year", a nomination prompted by his very public opposition at that time to legislation with regard to adoption by same-sex couples. [Archbishop Nichols strongly opposed the Sexual Orientation regulations that forced Catholic adoption agencies to accept same-sex couples as potential parents.] Oh how sweet that the Deputy Prime Minister should now publicly apologise after implying, in an almost exactly analogous situation over same-sex marriage, that Rt Rev Vincent Nichols, now Archbishop of Westminster, might be a "b".

The terms of Mr Clegg's apology were reported in the Daily Mail I apologise for my gay marriage 'bigot' slur, says Clegg as he tries to limit fallout caused by remark (my italics added):

'Those extracts were neither written or approved by me. They do not represent my views, which is why they were subsequently withdrawn.

'While I am a committed advocate of equal marriage, I would never refer to people who oppose it in this way. Indeed, I know people myself who do not support equal marriage and, although I disagree with them, clearly I do not think they are bigots. Nor do I think it is acceptable they, or anyone else, are insulted in this way.

I wonder if Stonewall supporters have clocked the significance of this apology, and of Mr Clegg's unwillingness to be associated with the use of the "b" word? Will Stonewall now offer the same apology to everyone they have called a "b" over the years of their awards ceremony, and discontinue an award that is highly offensive? And will Mr Clegg himself acknowledge the clear water that he has put between himself and some of the advocates of the LGBT agenda?

Who said ...?

The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful....

.... the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The “Ecclesia Dei” Commission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.

Answer here.

My experience, and, I would expect, that of most practising Catholics, is that only a small minority are interested in the celebration of the Extraordinary Form, and that the impression otherwise created by the electronic media does not reflect a real situation in pews. Since Summorum Pontificum there has undoubtedly been an increase in such interest; but not such as to make it anything other than still a small phenomenon for the Church as a whole.

If there is not an effort for mutual enrichment - a common calendar seems a clear suggestion to me, implied by the suggestion of including new saints in the old Missal, and an explicit interest by those attached to the Extraordinary Form in promoting the sacrality of celebration of the Ordinary Form - then the majority of Catholics are being excluded from the benefits and intentions of Summorum Pontificum. In this respect, I wonder whether the attention of the  Pontifical Council Ecclesia Dei to just the communities attached to the Extraordinary Form will turn out to have an element of dis-service to the wider Church, analogous to the dis-service that the traditionally inclined see in the work of the post-Conciliar Consilium.

"Brick by brick" - but the building is not going to be finished if you refuse to use the vast majority of the available bricks, use bricks of only one size and shape, and you concentrate on only one corner of the plan...

My previous posts on the theme of Summorum Pontificum can be found from this link. And. oh, how I wish I could lead a Catholic existence without feeling forced to adopt a stance "for" or "against" the Extraordinary Form!

Pope Benedict in Lebanon: "From across the Middle East the young people came"

Unfortunately, Pope Benedict's visit to Lebanon, full of significance for the countries of the Middle East, has been overshadowed as far as media coverage goes by some photographs taken in France and by the reaction to a crass Youtube video produced in California. The full coverage from the Vatican news website is at Pope Benedict XVI's journey to Lebanon.

Earlier this evening, Pope Benedict met with the young people from all over the Middle East. Vatican Radio have a report of this meeting: Pope: from across the Middle East the young people came.

...many were waiting to see what the security situation would be like before deciding to come. Some didn’t care about that at all, crossing over the border from war-torn Syria – one young girl saying she hadn’t fled the country but come here on purpose to bring the Holy Father’s prayers for peace back to her suffering home. And they came too from the Holy land, Syria, Iraq, Kurdistan, Jordan, Europe, the Americas and Australia – from across every continent to celebrate the peace that Pope Benedict wants to share in a suffering world. And they weren’t just Christians either – at least one thousand Muslims came, many singing in mixed-faith choirs.

This second report describes what Pope Benedict had to say to the young people: Pope to Muslims and Christians: "Come together and end violence"....  The full text of Pope Benedict's speech can be found at the Vatican website: Meeting with young people: Address of His Holiness Pope Benedict XVI (and at the Vatican news site here). The greetings to young Muslims and to young people from Syria are particularly moving:

I should like now to greet the young Muslims who are with us this evening. I thank you for your presence, which is so important. Together with the young Christians, you are the future of this fine country and of the Middle East in general. Seek to build it up together! And when you are older, continue to live in unity and harmony with Christians. For the beauty of Lebanon is found in this fine symbiosis. It is vital that the Middle East in general, looking at you, should understand that Muslims and Christians, Islam and Christianity, can live side by side without hatred, with respect for the beliefs of each person, so as to build together a free and humane society.

I understand, too, that present among us there are some young people from Syria. I want to say how much I admire your courage. Tell your families and friends back home that the Pope has not forgotten you. Tell those around you that the Pope is saddened by your sufferings and your griefs. He does not forget Syria in his prayers and concerns, he does not forget those in the Middle East who are suffering. It is time for Muslims and Christians to come together so as to put an end to violence and war.

The same link at the Vatican site includes a video of the meeting. If you do watch the video, it is worth remembering that the setting, though it appears peaceful enough, is close to regions of great tension and present warfare.

New Movements and New Media: Discuss

[This post is a response to Fr Tim's New movements John Paul II, new media Benedict XVI: discuss.]

Pope John Paul II's encouragement of the new movements in the Catholic Church has its highlight the meeting between those movements and the Pope on the eve of Pentecost in 1998. And the highlight of the highlight was John Paul II's assertion of the "co-essentiality" of the institutional and charismatic elements in the constitution of the Church, as foreshadowed in the teaching of Lumen Gentium n.12:

The institutional and charismatic aspects are co-essential as it were to the Church's constitution. They contribute, although differently, to the life, renewal and sanctification of God's People. It is from this providential rediscovery of the Church's charismatic dimension that, before and after the Council, a remarkable pattern of growth has been established for ecclesial movements and new communities.

A charism is a specifically given gift of the Holy Spirit arousing in the person or persons receiving it a call to fulfil a particular ecclesial mission. Each of the major ecclesial movements has its own unique charism, but it is interesting to identify common themes.

 

1. As Fr Tim pointed out, a Catholic with an intelligent and well formed commitment to the practice of their faith will, almost without exception, have received a formation from one or other of the new movements. Parish life has not been providing that formation in recent times (personally I am not sure how far it was providing such formation in more distant times either). At first sight this suggests a point of tension between ordinary parish/diocesan life and the life of the movements. However, it is worth recognising that the engagement of a person with the life of a movement should be seen as a specific way of experiencing baptismal consecration in commitment to Christian life. Seen in that way, there should be a continuity between parish life and the life of a movement. [The Marian consecration typical of the Legion of Mary at its Acies ceremony and of the last day of the "Fundamental Retreat" of the Foyers of Charity is explicitly articulated as a specification of baptismal consecration; "baptism in the Spirit", typical of the Catholic Charismatic Renewal, is also understood in this way.]

 

2. The 1983 Code of Canon Law, in c.321 ff, allows a status as "private association of Christ's faithful". In summary, this status allows a movement, subject to the approval of its constitutions by appropriate ecclesial authority (the Bishop or the Holy See, the latter in the case of universal associations), to govern itself rather than being under the governance of an ecclesiastical assistant. This is a canonical expression of the idea of "co-essentiality"; I do not know whether or not there was an equivalent status under the provisions of the 1917 Code, though I suspect not.  [However, this self-governance does not exempt an association from visitation by those in ecclesiastical authority, which should provide safeguard against abuse of power in those associations.]

 

3. If we look at the specific charisms of some of the movements, a number of common themes appear that are worthy of further examination. These common themes run through the more unique aspects of the charisms proper to each movement.  They are: (1) a strong Marian character which is not a "devotion added on" but a natural part of the ecclesial life - the Legion of Mary, Focolare (official title "The Work of Mary") are not the only examples; (2) a natural ecclesial sense, expressed in a faithfulness to the Holy See and the official teaching of the Church that lacks any dogmatic or ultramontane spirit; (3) an interaction of a male and female figure in the founding charism - Pere Finet and Marthe Robin in the case of the Foyers of Charity, or indeed, the relation of the inspiration of Agnes Holloway to the mission of Fr Edward Holloway described in the introduction to the booklet "God's Master Key"; (4) an affirmation of the value of the vows of the evangelical counsels as appropriate not just for priests and religious but also for the lay faithful, often emerging as a group sought to live the charism of the movement in a more radical way - the Fraternity of Communion and Liberation, the life of members of the Foyers of Charity are examples.

4. As suggested at 1 above, there is a question about how the life of the ecclesial movements, perhaps particularly those that are universal rather than diocesan in nature, relate to the life of parishes and dioceses. And indeed about how the life experienced in one ecclesial movements relates to the life of other such movements. This has been part of the process of "ecclesial maturing" to which Fr Tim referred, a process that has involved the explicit articulation of a founding event, often in the preparation of constitutions, and the discernment undertaken by ecclesiastical authority in approving such constitutions. It is at this point that the question of examining and ensuring the authenticity of a founder/founding charism, and questions of behaviours of founding figures, should come to the fore. The task of promoting unity among the movements was a particular task undertaken by Focolare (with its charism of unity) after the meeting at Pentecost 1998. Increasingly the word "communion" has been used to express the ecclesiology of the Second Vatican Council, and the theology of communion perhaps offers a way of understanding the "co-essentiality" of charisms and institutions in the Church and of how they should relate to each other in living the Christian mystery.

5. If one can see Pope John Paul II as a particular promoter of the new movements in the Church, one can also see Hans Urs von Balthasar as being a particular theologian of the new movements. The  evangelical counsels as an option for the life of the lay faithful can be seen in his writings on the states of life in the Church and on the secular institutes. His book Engagement with God is prefaced by a dedication to Luigi Giusani and Communion and Liberation. He recognised in the Focolare exactly the living out of the "Marian profile" that features in his understanding of the Church and shared with them a strong sense of "Jesus forsaken" on the Cross.

Can we see Catholic blogging as a form of new movement akin to those being discussed above? I would suggest rather that, generally speaking, it partakes of an aspect of ecclesial life that has a certain analogy to the idea of the different ecclesial movements, but is not so readily capable of a positive evaluation. Unless I have misunderstood some recent reading, John Henry Newman referred to the Oxford Movement in a significantly different way when an Anglican than when a Catholic. As an Anglican, he would not have seen it as a "party" engaged in a (political) struggle for supremacy in the Church, but as a call to live Christian faith in its fullness; as a Catholic, he asked those who continued in the Church of England to recognise that they could not continue as a "party" (among other parties) following the general rejection by the Church of England's bishops of the Catholic principles of the movement. Colonised largely as it is by those of a traditionalist inclination, I would suggest that the Catholic blogosphere is closer to representing a "party" in this Newman-esque sense than an ecclesial movement in the sense considered above. It's campaigning behaviours, and sense that the Extraordinary Form of the liturgy as the only show in town and the subject to which every Catholic is devoted, seem to me characteristic of a "party".

Just as a final comment, and at  risk of arguing ad hominem but hopefully not without charity. The challenge that a traditionalist Catholic faces in considering the new movements derives from a strong sense of the institutional aspect of the Church. In consequence, the traditionalist might well have a reluctance to recognise the legitimacy of the charismatic and be put off by those who fail to live the charisms of their movements as well as they should; and they might also let their attachment to the Extraordinary Form trump all else as far as liturgy goes. But the witness of the movements, and of the support given to them by Popes John Paul II and Benedict XVI, is precisely a witness to "co-essentiallity" between the institutional and the charismatic.

UPDATE: See also Fr Tim's observations on this post, which particularly respond to my suggestion that the Catholic blogosphere has the nature of a "party".