I would like to begin by apologizing to my readers for the long hiatus in my writing. I have been unusually busy of late due to academic commitments that began even over the summer. I hope I might be able to find the time to write occasional pieces more regularly over the coming months. For now, I wanted to refer you all to two blogs that, I think, are worth your while. Both are by writers who have since left the Catholic Faith, and while I don’t really agree with their points, I find much of what they say to be thoughtful, provocative, and worth your consideration.
The first is Reditus, the latest blog of Arturo Vasquez. He has some very interesting thoughts about God and the world from a Hindu – specifically Gaudiya Vaishnava – perspective. As someone who has taken a real interest in Hinduism over the last several months, I have found Vasquez’s meditations to be highly illuminating.
The second is The Paraphasic, whose anonymous author some of you may know. While I find some of his objections to Christianity ultimately unconvincing, I can still appreciate that he’s offering important questions that do not have easy answers. I could also relate to much in his autobiographical “Narrative” post.
Finally, I would ask prayers for my work as the academic year unfolds. Be assured of mine for all of you!
Ascensiontide is perhaps my favorite season of the Church Kalendar for personal as well as theological reasons. And so I am delighted to share with my readers an extremely good post over at Canticum Salomonis, featuring a translated sermon by Honorius Augustodunensis (c. 1080-1154), a lesser-known contemporary of St. Bernard. Here is an excerpt from the beginning of this richly-illustrated translation:
The sun was raised aloft, and the moon stood still in her course. Christ is the eternal sun who sheds his radiance upon all the choirs of angels; he is the true light who enlightens every soul, who long lay concealed behind the cloud of his flesh, wreathed in the shadows of our frailty. Emerging at last from the shadows of Hell, today he rises gloriously above the stars and, raised above all the decorated ranks of angels, he sits, Lord of majesty, at the right hand of the Father. The moon, that is the Church, stands still in her course, gleaming in his light, when in the person of the apostles she saw him ascend into heaven. For the apostles showed themselves to be the Church’s course when they taught her the course of good living, and taught her how to order her course after the Sun of justice. O! what brilliant horns the new-born moon has beamed forth today, when the Sun reaching the heights of heaven has infused her with a ray of eternal light! O! how serene her face as she stood in her course, when she saw her flesh penetrate the heavens in her Head, her Redeemer, her Spouse, her God! She saw them, I say, through the eyes of the apostolic chorus, who were her course, and of the Virgin Mother of God, her type! O what joy burst forth today among the angels in heaven when the Son of God, who had gone from his palace into the Prison for the sake of his servant, yea from his fatherland into banishment, an exile for an exile, now returns in triumph to his Father’s kingdom! And so today is clept the day of God’s triumph, when the victor over death triumphant was welcomed by the senate of the celestial court with hymnic praises, glorifying the author of life!
Honoratus Augustodunensis, On Our Lord’s Ascension
Read the whole thing, and have a blessed Ascension Day.
I am pleased and proud to announce that I have a book review up at the Genealogies of Modernity Blog. I examine a compelling recent work by historian of science, Michael Hunter. The Decline of Magic: Britain in the Enlightenment (Yale UP, 2020) is well worth your time. I think it provokes really intriguing questions about the process of disenchantment – a transition that Hunter effectively describes as the methodological eclipse of Francis Bacon and Robert Boyle by Isaac Newton. You’ll understand what I mean when you read the review (and the book), so please head on over and give it a read-through!
Thank you to the GoM Blog for hosting my writing, and especially to Mr. Terence Sweeney for kindly asking me to contribute. It was an honor and a pleasure to write for a platform with such intriguing content.
I must refer my readers to two very moving pieces written by two dear friends of mine. Both are intensely personal and both are profound meditations on the present moment as a lived reality. The first is an almost Pascalian intervention from Mr. Jackson Wolford, who writes that our first task in this crisis – before any interpretations of what is going on all around us – is to witness the suffering. The second is a quiet reflection on impending fatherhood from Mr. Nathan Goodroe. He considers what it means to face the birth of a child in the midst of suffering through an extended look at the Holy Family’s trek to Bethlehem. We may be in Holy Week, but I still found his words to be very timely. In fact, both are. Please give them a read.
Recently I had the great honor of being interviewed on the podcast Poststructuralist Tent Revival (PTR) about my research into Anglo-Catholic hermeticism and occultism in the late 19th and early 20th centuries. Thanks especially to Jacob Given for a great conversation. Please consider subscribing to PTR‘s Patreon! They do some really great stuff.
And for those who want to learn a little more about the broader phenomena I discuss here, you might want to check my brief article in The Church Times, Dec. 2018, on the same subject. While it doesn’t go as deeply as my actual academic work did, it gives an overview of the landscape.
I refer my readers to two articles that have recently appeared in the Notre Dame Church Life Journal. The first, which came out about a month ago, is an excellent piece by Dr. Shaun Blanchard showing that our polemical use of the term “Jansenism” is seriously mistaken. The second is an article I wrote, a church-historical study in which I both defend the Jansenists from various degrading misconceptions as well as point out some parallels between their situation and our own. I’m also very pleased that the Catholic Herald picked it up for Wednesday’s “Morning Catholic Must-Reads.”
The pairing is not so implausible as we might immediately think. There are a number of similarities between Roman Catholicism (if not Anglo-Catholicism) and the Mormon church. Both believe in a visible Church governed hierarchically. Both have a more expansive view of revelation than Protestants, including a form of magisterial authority invested in the visible head of the Church. They share some common moral teachings. And both Catholics and Mormons seem to be some of the most enthusiastic disciples of Dr. Margaret Barker, drawing upon her “Temple theology” to enrich and illuminate their respective traditions.
At the surface, the two distinct faith traditions seem irreconcilable and perhaps they are. However, it is this blog’s purpose to explore, not the tensions between the two traditions, but Mormonism from an Anglo-Catholic-inspired reading of Church History, theology, art, music, liturgy, et cetera. This blog is written, mostly, by Latter-day Saints for a, mostly, Latter-day Saint audience. The Anglo-Catholic Mormon is a blog dedicated to the exploration of Latter-day Saint doctrine, theology, history, and culture from a Latter-day Saint perspective—albeit one influenced by Anglo-Catholic aesthetic, theological, musical, and liturgical sympathies.
From this keep, paladins, mages, and scholars publish key theological tracts based upon the teachings of the (Restored Catholic) Church of Jesus Christ of Latter-day Saints. Their premise is that the ancient Christian Church, the universal or catholic church as established by Christ and led by the Prince of the Apostles, St Peter, is continued under the guidance of the current heir to the Throne of St Peter, in Salt Lake. Only by uncovering the mysteries of the past can they bring unity to the Mormon Bloggernacle.
The Anglo-Catholic Mormon
Catholics are likely to scoff at the claim that the See of St. Peter is truly located in Salt Lake City. Nevertheless, they ought not miss that unusual idea for what’s really interesting – namely, the fact that a Mormon is thinking (in public!) with these very Catholic categories.
It seems to me that this blog is engaging creatively with both Catholic and, as far as I can tell, Mormon teaching. The author ostensibly remains a Latter-Day Saint. I would of course urge him or her to convert to the Church of Rome – or at least seek Trinitarian baptism. Nevertheless, I am eager to see what he or she produces in the future.
To my readers: watch this space. I have no doubt that the author wishes to gain a Mormon rather than a specifically Catholic audience. Nevertheless, we Catholics (Roman and otherwise) should pay attention to what’s going on here. Perhaps we will see a Mormon Oxford Movement spring up out of these posts. And what will follow then?
don’t usually like to write two “Elsewhere” posts in a row, but
there’s a very good chapter talk on the Rule of St. Benedict
over at Vultus Christi that is, I believe, worthy of my readers’
attention. The author points to the spiritual fullness of the Rule. St.
Benedict gathers together the very best of the great spiritual traditions of
the Church. Put another, more historically correct way, his Rule has served as
the “wellspring” from which all manner of saints have drawn the
waters of life.
is the norm of the Christian life. It is the baptismal life as such, to which
every other charism must be compared. Those who do not have a priestly or
religious vocation are not exempt. Even those in the world must develop a
“monasticism of the heart,” a certain enmity towards the Flesh and a
love of God in the Mass. St. Benedict’s Rule, in its great flexibility and
simplicity, is a very good guide to achieving that inward state, itself an ever
more perfect conformity to Christ.
whole chapter is worth reading, but here’s an excerpt that struck me:
If you were or are attracted to Carmel, to Saint Teresa and Saint John of the Cross, or to Saint Thérèse and her Little Way, know that nothing of their teaching is missing from the Rule of Saint Benedict: purification of the heart, ceaseless prayer, secret exchanges with the Word, the Divine Bridegroom, and participation by patience in the Passion of Christ.
If you were or are drawn to Saint Dominic, Saint Thomas Aquinas, and Saint Catherine of Siena, know that the Rule of Saint Benedict calls you to the joy of the Gospel, to the love of chastity, to the quest for Truth, to confidence in the mercy of God for sinners, and to the ceaseless prayer of the heart represented by the Holy Rosary.
If you were or are fascinated by the Little Poor Man of Assisi, the Seraphic Saint Francis, know that the Rule of Saint Benedict offers you complete disappropriation to the point of having neither your body nor your will at your own disposal; that the Twelfth Degree of Humility is configuration to the Crucified Jesus; and that the adorable Body of Christ, the Sacred Host, shows you the perfection of monastic holiness in silence, hiddenness, poverty, and humility.
If you were or are charmed by Saint Philip and the Oratory, know that the Rule of Saint Benedict calls you to good cheer, to gentlemanly courtesy, to an ever greater infusion of the charity of God, that is the Holy Ghost.
Catholic who wants a deeper spiritual life cannot neglect the monastic tradition.
It brought forth all the others, and continues to enrich them. I have written
in the past on the likeness between St. Philip and St. Benedict.
Much more could be said for the monastic roots of each of the spiritual
families listed above.
can’t help but notice that one major stream of Latin Catholic spirituality is
absent from this list: Ignatian spirituality. Perhaps this is because the
Ignatian charism depends upon a subjective, individualistic, and pscyhologized
spiritual experience rather than the objective, external, communitarian piety
of liturgy that stands at the heart of St. Benedict’s Rule. This is not to say that
Ignatian spirituality is necessarily worse or that it cannot produce saints.
Nor is it to say that St. Ignatius could have produced his school without the
preceding sixteen centuries of spiritual development. But the assumptions of
Ignatian spirituality are so divorced from the monastic tradition as to
constitute a sui generis chapter in the history of Latin Spirituality.
St. Ignatius inaugurated a real break from the Western tradition of prayer and
ascesis, a break that was, in fact, little more than an epiphenomenon of the
advent of modernity in the prior century.
these historical-theological considerations are secondary to a deeper
admiration for the piece. May St. Benedict pray for all of us who would seek
the Face of God.
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.
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.
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.
August is the Month of the Immaculate Heart of Mary. While I was too busy moving and adapting to life in Pennsylvania to write anything for Assumption Day, my good friend Keanu Heydari wrote a beautiful meditation on the meaning of the Assumption as well as on Our Lady’s co-redemptive role more generally. I offer it to my readers for their edification and delight as well as for the honor of Our Lady’s Sorrow and Immaculate Heart. Here’s a particularly puissant excerpt:
In this remarkable passage, as the Venerable Fulton Sheen has argued, John’s Jesus invokes the archetypical womanhood of Mary as the New Eve. Mary is the woman. Jesus affirms her role in undoing our devastated humanity in the Garden by affirming her role as the New Eve. Moreover, the Lord makes a startling claim about the dignity of Mary’s personhood and her role in the narrative arc of cosmic salvation as Coredemptrix and Mediatrix. What is true about Christ is also just as true of the Virgin. Only Mary could confess that she, in the purest way, was truly of the flesh of the Son of Man.
Keanu hits upon a fundamental truth of Catholicism, the Marian-Ecclesial analogy with Christ. What is predicated of Christ can be predicated of both the Church, His Bride, and, in a special way, His Mother. This is not to suggest that anyone other than Jesus Christ as a discreet person is the Logos, but to note that all that He is by nature, we can become by Grace – and Mary first of all.