Elsewhere: Courage, the Cardinal, and the Sex Abuse Crisis

When I converted, Timothy Dolan was widely seen as the face of a bright new future for the Catholic Church in America. My, have things changed… (Source)

Ron Belgau has a very good summary of yet another scandal erupting in the American Church – this time, in the Archdiocese of New York. An excerpt:

Last Thursday, Catholic New York, the official newspaper of the Archdiocese of New York, published a notification that Fr. Donald Timone has (at long last) been removed from priestly ministry. He was suspended in December of last year, and the Archdiocesan Review Board only just determined that allegations that he sexually abused minors were credible and substantiated, though the diocese had paid for two six-figure settlements after abuse allegations in 2017. The story obviously implicates Cardinal Dolan. Last December, the New York Times reported that even after the Archdiocese of New York had paid out the settlements for sexual abuse of teenage boys by Fr. Timone, Cardinal Dolan kept him in ministry, despite the clear requirements of the Dallas Charter [pdf], and the fact that these were particularly egregious allegations: one of Fr. Timone’s victims, Timothy Murphy, had committed suicide.

Ron Belgau

Cardinal Dolan isn’t the only one whose clay ankles are on display in this inglorious affair. Fr. Timone’s depredations also implicate Courage, the bishops’ apostolate to “same-sex-attracted” Catholics. Here’s Ron with the pertinent details:

Fr. Timone was a longtime collaborator of Fr. John Harvey, OSFS, the founder of Courage. In addition to their close working relationship, Fr. Timone was a popular speaker at Courage conferences for 25 years. In 1989, he met with a small group of parents and other relatives of gay men, and helped them to organize Encourage, the Courage-affiliated ministry for parents and friends. He began editing the Courage Newsletter in 1992; in the pre-Internet era, the Newsletter was one of the most important ways for Courage to get its message out. From 1994 to 1995, while Fr. Harvey took a sabbatical to write The Truth about Homosexuality: The Cry of the Faithful, Fr. Timone served as interim executive director of Courage. (For more on Fr. Timone’s historic role in Courage, see Courage: A Ministry of Hope, published in 2018 by James Beers, a long-time member of Courage. Beers’s first effort at publicizing Courage was a 1995 article about Courage in the Staten Island Advance in which both he and Fr. Timone were interviewed.) Last Fall, Crux Magazine offered an overview of several ways that Fr. Harvey contributed to the sex abuse scandal. Fr. Timone’s story shows that Fr. Harvey’s past continues to haunt Courage today.

Ron Belgau

One hopes that Ron’s excellent reporting will cause members of Courage to demand a full ecclesiastical inquiry into the organization’s leadership and history. The fact that Fr. Harvey, Courage’s founder, publicly advocated for restoring sexually abusive priests to ministry already casts deep doubts about the apostolate’s relevance and ongoing role in the Church. This scandal only deepens that crisis. Ron explains why:

Fr. Timone’s case is not that significant in the scope of the abuse scandal in the United States as a whole. It is, however, quite significant for Courage. This case apparently involves the chair of Courage’s episcopal advisory board [Cardinal Dolan] ignoring the Dallas Charter and giving false information to other Catholic institutions in order to keep a former executive director of Courage in ministry, including ministry within Courage itself.

Ron Belgau, emphasis in original

It is, in short, a colossal failure from all the pertinent ecclesiastical authorities involved – especially the Cardinal Archbishop of New York. We can take comfort that Fr. Timone has been removed from the sacerdotal office at last. The fact that it took so long, however, speaks louder than this rear-guard action.

Elsewhere: Catholic Kabbalah

Portrait of Giles of Viterbo in his old Palazzo (Source)

Over at Church Life Journal, Andrew Kuiper has a tour-de-force article on the history and theology of Catholic Kabbalah. His review of four Catholic Kabbalists – Pico della Mirandola, Johannes Reuchlin, Giles of Viterbo, and St. John Fisher – is a model of intellectual history. He does a great job showing the continuing relevance of Kabbalah for Catholic (and other Christian) thinkers throughout the centuries.

The piece is amply cited and provides several helpful theological considerations. I thought Kuiper’s nod towards Sophiology was particularly enlightening. If Christian Kabbalah has a place in Catholic theology today, I predict that it will be in the writings of latter-day Sophiologists.

If I were to offer a criticism of Kuiper’s piece, it would be a very minor one at that: he makes no reference to the works of Margaret Barker. Her research has shed a new light on the roots of Christianity and Jewish mysticism (in both its Merkabah and later Sephirotic developments) in the memory of the First Temple. Reading Kabbalistic texts through a Temple lens can ease their Christian interpretation. But I digress.

Pico della Mirandola, a pioneer in the Christian use of Kabbalah. (Source)

Perhaps the most exciting part of the article, for a historian of the period, is Kuiper’s various references to the Kabbalistic books written by these Christians of the 15th and 16th centuries. I would particularly keen on finding the text of Giles of Viterbo’s Shechina or Pico’s Heptaplus. Some of these hard-to-find volumes have never been translated into English.

It is not easy to summarize the teachings of the Jewish mystics, nor their Christian interpreters. Kuiper does both with commendable attention to detail and obvious competence, all while keeping things clear and concise enough for a lay reader. This article also provides a badly-needed defense of the respectability of Kabbalah as a field of study. Its bastardization in recent times, exemplified most clearly by Madonna et al., has led some to question whether Kabbalah is anything more than a gnostic mishmash of magic with Hebrew letters. I have heard colleagues dismiss it entirely as a field of serious inquiry for a historian or theologian. This tendency seems especially strong with Christian academics, many of whom retain outdated ideas about Jewish mysticism or who simply haven’t up with the post-Scholem rediscovery of Kabbalah. Kuiper’s intervention is a broadside against this boring complacency. It’s not exactly “a cruel angel’s thesis,” but it is one worth defending.

Patreon: Final Chapter of “The Baptism of the Archduke”

An illustration by Alan Odle (Source)

I have just uploaded the third and final Chapter II of my short story, “The Baptism of the Archduke,” over at my Patreon. This rococo satire involves a formidable if exasperated Duchess and her plot to marry off one of her daughters at the occasion of a family baptism – in spite of some very strange obstacles.

Patron Saints of the blog can read all three parts of this humorous story. You, too, can become a Patron Saint today by pledging $10 a month, which will grant you exclusive creative content not available on my blog. Please consider joining today!

Patreon: The Baptism of the Archduke

John Austen’s illustration for Tales of Past Times, 1922 (Source)

I have just uploaded Chapter II of my short story, “The Baptism of the Archduke,” over at my Patreon. This rococo satire involves a determined Duchess and her plot to marry off one of her daughters at the occasion of a family baptism – in spite of some very unusual obstacles. The third and final chapter will be coming out in May for Patron Saints of the blog, who can already see the first two parts. You, too, can become a Patron Saint today by pledging $10 a month, which will grant you exclusive creative content not available on my blog. Please consider joining today!

An Oxonian Blog Worth Reading

The dreaming spires of Oxford. (Source)

I have just discovered that Once I Was a Clever Boy, a blog I used to enjoy but was sorry to see in hiatus, has returned. John Whitehead, the blog’s author, is a friend and a Brother of the Little Oratory here in Oxford. He hasn’t put up any new content recently. Nevertheless, there was a long time when for whatever technical reason – either on John’s end or mine, I was never sure – the blog was totally inaccessible. I’m very happy to see it’s back, and I look forward to more content from this quintessentially Oxonian blog.

Words of Consolation

The mosaic of Fr. Faber in the nave of the Brompton Oratory. (Source)

I have just been made aware of a very exciting new social media apostlate, Consoling Thoughts From Fr. Faber. This Facebook page posts various pious meditations and, as the title would suggest, consoling passages from Fr. Faber. Those who share my devotion to the Apostle of London will no doubt find this page a serious and salutary addition to their diet of spiritual content. It has my full endorsement.

Anglo-Catholics and the Occult: My Church Times Debut

The Abbey in the Oakwood, by Caspar David Friedrich.


The Church Times have just published an article in which I summarize some of my research on the connection of Anglo-Catholics and the occult world. I’d like to thank my supervisor, Dr. Sarah Apetrei, and co-supervisor, the Rev. Canon Robin Ward, for their support throughout all of this. I’d also like to thank Fr. James Lawson for the early help he provided as well as Dr. Michael Yelton and those various other figures who have discussed the matter with me over the past year, often in words of encouragement. Hopefully the full paper will be published someday. For now, read here

“A Wandering Bishop I, a Thing of Shreds and Patches”

Loons1

“…of miters, rings, and snatches / of episcopacy!” (Source)

Those of my readers who take an interest in such things will no doubt find a series of articles over at the Anglicanorum Coetibus Society about the (inevitably) strange case of a modern episcopus vagans. It’s got everything: multi-syllabic titles of nonexistent sees, complicated episcopal genealogies, a brush with the Old Catholics, incongruous vestments, a sex scandal, batty old women, Freemasons, just a whiff of diabolism, alleged “Patriarchal Cathedrals” in mortuary chapels, Gnosticism, a false knighthood, Dracula’s seaside town of Whitby, suspicious jaunts off to Malta, obscure saints, a drunken celebrant, and false triple-barrelled names.

Whither Anson and Brandreth?

If these are the sorts of things that might divert you as we enter into All Hallowtide, do give the good folks at ACS a few views. We are in debt to Simon Dennerly for his painstaking reporting on this troubling narrative. Connecting all the dots in that field of very bizarre orders and bishops and patriarchs and abbots and princes can be dizzying work. One must have a great deal of patience – not to mention the stomach for it.

Here are the articles:

James Atkinson-Wake: “who wears the Mitre of Satan”

(Incidentally, “Who Wears the Mitre of Satan” sounds like one of those wonderful old Hammer Horror films starring Christopher Lee).

Philip James French: the Fake Catholic Bishop of Whitby

 

The Reckoning of the Fake Catholic Bishop of Whitby?

One rather wonders how the story will end. Then again, we know how all stories end: death, judgment, Heaven, and Hell.

Advice from a French Nun

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A portrait of Mother Mectilde de Bar adoring the Blessed Sacrament. (Source)

Sometimes readers ask me about more information on Mother Mectilde de Bar (1614-1698), the saintly foundress of the Benedictine Nuns of Perpetual Adoration of the Most Blessed Sacrament of the Altar. I would of course direct those who read French or Italian to any of the several biographical studies about Mother Mectilde that have come out in those languages. However, I would perhaps more eagerly urge my readers to a series of recent posts at Vultus Christi presenting what is, I believe, the first English translations of some of Mother Mectilde’s spiritual letters. Here they are with the titles the translator has given them at VC.

I. “So that I might begin to live in simplicity, like a child.”

II. “On the Meaning of Desolation and Sufferings.”

III. “The state in which you find yourself is of God.”

IV. “The divine labourer who works in you.”

V. “Yet ever thou art at my side.”

VI. “Nothingness doesn’t even attach itself to nothingness.”

VII. “Some sayings of Mother Mectilde.”

VIII. “He sets fire everywhere.”

IX. “All our discontent comes from self-will.”

And on top of all that, there’s a letter from the lay mystic Jean de Bernières to Mother Mectilde. Bernières is a good example of someone who, though posthumously condemned as a “Quietist,” is now being recovered as a source of valuable mystical insight. We have seen the same happen to Benet Canfield before, and it may yet occur to someone like Pietro Matteo Petrucci. More work needs to be done in this area. At any rate, translation of these early modern mystical works is badly needed.

Both as a practicing Catholic and as an historian of early modern Catholicism, I am encouraged that these works are being put into English for the first time. The English-speaking world is now getting a much better sense of the importance of this unique tradition within the Benedictine family. More translations, we are told, are coming. I eagerly await their publication.

 

Elsewhere: Benedictine Mementos from England

caldey-5

A procession on Caldey Island. (Source)

I’m not sure how I missed this astounding collection of photos of old Caldey, Prinknash, Pershore, Nashdom, and Farnborough when it came out last year, but I’m very glad to have discovered the trove yesterday. Some highlights include:

1. The barge fitted with heraldic devices that Peter Anson describes in Abbot Extraordinary, which was used specifically for the translation of St. Samson’s relics.

2. The silver sanctuary lamp in the shape of a galleon at full sail – once in Aelred Carlyle’s abbatial house (read: palace), now in the main oratory at Prinknash.

3. The various stones of dissolved abbeys brought to Caldey and placed into a single altar. If I’m not mistaken, Fr. Hope Patten must have gotten the idea for the Shrine at Walsingham from Caldey, as he knew Aelred Carlyle quite well.

4. Some lovely images of St. Samson and the Holy Face of Jesus used on printed material from the monasteries.

5. One or two excellent frontals, especially the one embroidered with seraphim at Prinknash.

6. An abbess of Kylemore Abbey in Ireland.

7. Peter Anson’s several drawings of Prinknash.

8. A procession for the 1964 Nashdom jubilee.

9. F.C. Eden’s terrifically English reredos at Caldey.

10. Scenes of the community’s collective reception into Rome in 1914 – including a shot of the Bl. Columba Marmion, who was an enthusiastic supporter of old Caldey.

Those who like Anglo-Catholic or monastic history will no doubt be as excited about this collection as I am.

UPDATE: A reader has kindly reminded me that, of course, Caldey Island is off the coast of Wales. So my title is perhaps a little misleading.