Saturday 27 September 2014

More on St Walburge's

I posted earlier in some haste, as my supper was calling. However I did mention that the arrival if the ICKSP in our diocese was the start of something great. To give you an idea of what I mean, here is their weekly schedule:

10.00 am Confessions
10.30 am Sung mass
5.30 pm Vespers and Benediction

Monday to Friday:
7.30 am Lauds
8.00 am Meditation & Angelus
11.30 am Confessions and Rosary
12 noon Low Mass and Angelus
5.30 pm Vespers and Angelus
6.00 pm Holy Hour and Benediction
7.00 pm Compline

10.00 am Confessions and Rosary
10.30 am Low Mass and Devotions
5.00 pm Holy Hour and Benediction (Confessions during)

Note: Confessions heard every day, and twice on Saturdays.

In addition, here are there planned Activities at the Shrine:

Faith Formation: Catechism for various ages, including adults, to discover our holy faith
Choir: Singing Gregorian chant of polyphony and hymns at 10.30 am Sunday Mass
Altar Serving: Men and boys interested in learning to serve Mass, Vespers and Adoration
Sacramental Preparation: For baptism, confirmation and marriage or vocational discernment
Socials: Helping to prepare Sunday tea and coffee and other special events
House Blessings: The priest is happy to come and bless your home or enthrone the Sacred Heart.

I understand that their www site is due to go live at shortly; and I am sure that as they settle in and grow, they will be adding to these activities.

St Walburge's

Today marked the launch of the new apostolate of the Institute of Christ the King, Sovereign Priest, in our diocese.

The Institute was invited in by our bishop, +Campbell, to take over the iconic Church of St Walburge's in Preston, and establish it as a shrine for Eucharistic Adoration.

St Walburge's was opened in 1854, 160 years ago this year. It was designed by Hansom, of Hansom Carriage fame, as was Plymouth Cathedral; both are notable for their tall and elegant spires. St Walburge's also has a fantastic hammerbeam roof consturciton, allowing the nave to be free of pillars, creating an exceptionally spacious interior.

It seats about a thousand people, and by 11.45 it was standing room only for today's inaugural High Mass, at noon, celebrated by the Prior General, Monsignor Wach, in the presence of +Campbell, who preached the homily.

The ceremonies were dignified and joyful. The Mass was in honour of St Walburge (the Mass of a Virgin not a Martyr, Dilexisti). The organ was impressive, and there was a polyphonic choir to sing motets, as well as the schola, which sung the chant proper, and the ordinary (Mass 4).

Monsignor Wach greeted the Bishop before Mass with a brief address in the language of Bossuet, which was translated by one of his priests into the language of Shakespeare.

In his homily, the Bishop welcomed the Institute with great enthusiasm.

This is a major step forward in the diocese, following the example of +Davies at the Dome of Home.

It was a wonderful occasion, and promises to be the start of great things. I will blog more on this, but am being called to eat...

Tuesday 23 September 2014

What now?

It seems that the EF Mass at Blackfen is definitely coming to an end next week, and in rather inexplicable circumstances. Many are understandably upset and even angry at the way things have developed.

However, the immediate question is, what now?

I suggest that there are two quite separate issues. One is the ill-feeling some will undoubtedly have towards Fr Fisher. Whether deserved or not, we know from Our Lord how we should respond: sicut et nos dimittimus...

The second is the provision of the EF Mass for those who used to attend it in Blackfen.  I think it indisputable that they constitute a stable group of the type mentioned in Summorum Pontificum.  Further, I am sure that their bishop will want to support their legitimate aspirations, and bring some peace into the community that has been disrupted, whatever the reasons for that disruption.

Therefore, I suggest that those affected should write to their bishop, in terms that make it abundantly clear that those who portray them as trouble-making malcontents are quite incorrect. That is, their letters should be polite, should avoid any criticism of Fr Fisher, and should stick to the point of asking the bishop to make new provision for this community, given the unfortunate turn of events at Blackfen.

I can imagine some readers spluttering at this; but I would point out that revenge has no part in traditional Catholicism. Moreover, the seminal text on negotiating, Getting to Yes, points out that you cannot negotiate a grievance - rather you should focus on negotiating a remedy.

It may well be that people feel strongly that Fr Fisher should be spoken to; but I suggest that that is a separate issue, and point out that any bishop is likely to stand by any priest whom he has just appointed and who is going through a difficult time - and that is not necessarily a bad thing. I would suggest keeping any such issues quite separate from the business of arranging alternative provision of an EF Mass; and I further suggest that there is an obvious sequence of activities that is more likely to be successful.

But if nobody contacts the bishop, he may feel justified in concluding that there is no need to make alternative provision.

So to move this forward: write (courteously and sticking to the point) and pray.

Monday 22 September 2014

Found it!

I have blogged before (here and here, for example) about the risks to children of their mothers having live-in lovers.

I suggested that there were two important questions to address:
  • Is there a disproportionate frequency of abuse and murder of women and children by men living with women who have children by previous relationships?
  • If so, is there a causative link between such patterns of relationship and abuse, or is it merely a co-factor of other determinants (eg chaotic life style, educational levels, deprivation, poverty)?
It seems that there is some research on the first of these (and it confirms my suspicions).

The research is reported in an article called Suffer the Little Children: Cohabitation and the Abuse of America's Children (here).

The source reports makes chilling reading in all their findings; but what struck me particularly is this, which I quote verbatim from the first report cited (available here): 

'Children living with their married biological parents universally had the lowest rate, whereas those living with a single parent who had a cohabiting partner in the 
household had the highest rate in all maltreatment categories. Compared to children 
living with married biological parents, those whose single parent had a live-in partner had more than 8 times the rate of maltreatment overall, over 10 times the rate of abuse, and nearly 8 times the rate of neglect.

Is anybody telling young women that, as they preach the doctrine that the only sexual morality they need to consider is the morality of desire and mutual consent?

This is one of the true fruits of the so-called sexual liberation: but as a society, we dare not even discuss it.

Sunday 21 September 2014

The Church as Hospital

Whenever someone horrid (such as me) suggests that those living in open, manifest and persistent sin should not present themselves for Holy Communion without going to confession first and making a firm purpose of amendment, we are told that 'the Church is a hospital for sinners, not a club for saints.'

Of course, that is quite correct.  But I would argue that it is traditionally-minded Catholics (such as me) who take that notion seriously, and those who see themselves as more progressive who do not.

The progressives whose great mantra is inclusivity and non-judgementalism, seem to think we are all healthy. Indeed their version of non-judgementalism is precisely a refusal to diagnose spiritual malady.

Whereas we poor retrogrades who still believe in personal sin are very well aware of the need for diagnosis and treatment. And it starts in the confessional.

But I want to pursue the metaphor into some other areas.

Let's think about language. The current vogue is against complex language and towards language that is understandable by all. Yet jargon (or to be more accurate, specialist language) serves a real purpose. Thus it may not be easy for me if the surgeon talks in medic-speak to me, as a lay patient; but I would rather he used precise language and explained it, than told me I had something wrong with my innards, even though that might be both true and easy to understand. And when it comes to medics talking about medical matters amongst themselves, the specialist language is essential, both to save time and ensure precision. Latin used to serve this purpose for the Church, both in liturgy and in theological discourse.

Likewise, we can think about ritual. I gather that there are now cleansing gels so powerful and effective that surgeons only need a few seconds to get their hands completely clean and sterile. Yet my medical friends tell me that the pre-operation ritual of a good hand-washing continues.
Bugnini would have axed that: but I believe it serves a purpose. At the individual level, it allows the surgeon to get in the right frame of mind for the important work he is about to do; and for the team, it acts as an important opportunity to get together, and unite in purpose and focus. What is noteworthy is that the behaviour continues even though its obvious, ostensible, purpose is no longer served. A bit like having candles on the altar.

All for the best at Blackfen?

Let us, as a starting point, assume the best of intentions of all those involved in the developments at Blackfen.

So let us assume that Fr Finigan was rewarded for his successes there by being promoted to a more responsible and possibly more challenging role in Margate,

Let us assume that the bishops, Archbishop Smith, who is familiar with the history there, and Bishop Lynch, who has the immediate local responsibility, sought out and appointed a replacement for Fr Finigan who would build on his work there, and ensure the continued mutual enrichment between the OF and the EF, as promoted by our Pope Emeritus, Benedict XVl.

Let us assume that Fr Fisher arrived with the intention of carrying out the bishops' plan to the best of his abilities 

Given those assumptions, something has gone seriously wrong.

Of course we all make mistakes, and it may be (though no reports have reached me to this effect) that some people were so upset by the initial changes Fr Fisher made, that they reacted badly, prompting his reaction, the results of which I have already blogged about.

Be that as it may, it would seem that the bishops' hopes, based on the assumptions above, are not being realised; so perhaps now would be the time for Fr Fisher to confer with them about the best way forward.

Of course, I realise that not all will share my assumptions above; my point is that, even given the most positive assumptions I can make, something has still gone seriously wrong. 

It may be, of course, that the bishops' analysis of the situation was different, and, for whatever noble reason, they had asked Fr Fisher to go in and put the parish on a different footing. If that were the case, it was clearly a more difficult brief, requiring high levels of tact and pastoral concern, in order to bring about desired change with the greatest chance of success. But surely in that case, Fr Fisher would have proceeded with a little more circumspection and slightly less haste, and above all would have sought to build some kind of relationship with those affected, so as to be able to explain what was being done and why.

If that were the plan, it has equally not worked: for I cannot believe the bishops wanted grown men reduced to tears, families and in particular children and young people, alienated, and large numbers of people shocked and scandalised by the reports emerging from the parish.  So perhaps now would be the time for Fr Fisher to confer with them about the best way forward.

In fact, whatever may have been the intentions of the bishops and the new parish priest, it seems that things have reached a point where the bishops, as the shepherds of their flock, need to use their good offices to help get things back on track.


In terms of latest news, I have heard that yesterday's EF Mass was replaced by an OF Mass, as there was nobody available to serve the EF, but there were people prepared to serve the OF.

I have not yet heard what has happened this morning. 

Friday 19 September 2014

On Being Educated

I am always intrigued when people send me links to stuff that is designed to educate me. It has happened before (here for example) and has just happened again. Maureen Clarke (@retrochbabe) on Twitter sent me a link to this piece in the NCR.

As before, I wonder what ignorance has been detected for which the link is the antidote. I ask myself, why do I need educating by this particular article?  And as before, I struggle to find the answer.

The article seems to be arguing that the new rite of Mass is good (and the old, bad) because the new rite supports the new understanding of the Church developed at Vatican 2, whereas the old subverts it, in favour of the old understanding.

I dispute that analysis, of course - so perhaps that is why I am perceived to need educating.  

But what strikes me as funny, in an ironic sort of way, is that the progressive people who believe this (eg the author, and, I assume, Maureen Clarke) are very close to the sedevacantists who believe this; much closer to them than I am, or those who believe in a hermeneutic of continuity.

If I accepted the thrust of the argument in this preposterous NCR article, then I would be unable to attend the new Mass in good conscience: for I hold to the religion of the apostles and the saints, founded by Christ and unchanging in essentials. If Vatican 2 introduced something so radically at odds with that, that the Mass of Ages was suddenly subversive, then I could have nothing to do with it.

But of course Vatican 2 did no such thing; and it is only the extreme progressives and the extreme reactionaries who think that it did. Strange bedfellows...

Thursday 18 September 2014

Trouble at Blackfen

So what is going on at Blackfen?  Fr Tim Finigan, the hermeneutic parish priest, was moved recently to Margate. As I understand it, he left behind him a parish at which the Extraordinary Form of the Mass (traditional Latin Mass) was celebrated once every Sunday, alongside the three Ordinary Form Sunday Masses (one being the vigil Mass on Saturday evening). The EF was also celebrated on Saturday mornings and as an extra Mass on major feastdays and former holydays.

The EF was attended both by parishioners, and by a significant number of people who travelled some distance for it.

Some time ago, The Tablet tried to stir up some controversy about it (see here and here) as the editorial line is against anything that might smack of traditional, orthodox Catholicism. Despite their best efforts, there was no real story there; it is true that not all parishioners were happy: Bernard Wynne, a spokesman for 'Catholic Voices for Reform' (and you can guess what kind of reform they want...) was not, and there were a few others of like mind. One, Susan Reynolds, was on the radio saying that her 'heart was broken' by the introduction of the EF Mass (one EF Mass, remember, when the rest of the Sunday Masses were OF). An odd reaction, one might reasonably think; but it seems she and Mr Wynne were in a very small minority in the parish.  Fr Finigan's characteristically level-headed assessment was 'there are a few who are very much in favour, a few who are strongly against, and “the substantial majority who simply wonder what Father is doing now”.'

When Fr Finigan's move was announced, regulars were pleased to learn that the incoming priest, Fr Fisher, was also used to saying Mass in the EF, and would continue to do so. That seemed a pastorally sensitive decision, as well as a sensible one, given that the EF Mass was well attended. I am told that 'people were looking forward to Fr Fisher coming, that talk had been very, very positive and that his appointment had been considered a good one among virtually everyone in the parish, particularly those attending the TLM who were delighted that they would have somebody who would understand their attachment to the Mass of Ages.' 

His Twitter picture @FrStevenFisher shows him in clerical dress, with a surplice, black cope and biretta, which should be enough to reassure any traditional Catholic.  The odd thing is that it is an old photo, from some years back; and indeed his appearance has changed significantly.  A more recent facebook profile photo, tweeted by Joseph Shaw, shows him as much leaner, and in civvies, which is apparently more typical now. 

On his arrival, things started to change very quickly, and with little or no explanation.  That alone was in marked contrast to his predecessor, who introduced change gradually, and explained each step along the way with great pastoral care.

One of the earliest changes was his deciding within very short order that he was cancelling all the EF Masses (about 18) that had been planned for feast days etc, including the Patronal Feast and Christmas Eve. He announced this on the evening of his second day in the Parish. Of course, he has every right to do so: he may have looked at the diary and thought that he would be over-committed. But understandably, that was not the most welcome thing he could have announced to endear himself to those in the parish attached to the EF.

His Thursday Benediction, which Fr Finigan had sung in Latin, was celebrated in English: he announced that Thursday Benediction would now be 'Novus Ordo,' introducing a division which had not been there before. Given that people had come with the expectation of Latin Benediction as usual, that again caused some to wonder about his approach and intentions.

He also removed the gradines and two of the six candles from the altar and made it clear that he did not want them replaced, by leaving a note to that effect on the altar. As above, he has every right to do so, but again, it was not perhaps the way to demonstrate his understanding of certain sensibilities.

For his parishioners, these were the first straws in the wind. 

On his first Sunday, he preached a homily about different 'circles of communion,' in which he was at pains to distinguish between parishioners and visitors. Visitors, of course, must be welcomed with charity, but the parish was primarily for parishioners.  Again, that caused people to wonder about his agenda.

But the point at which my friends agree that things really seemed to go off the rails was at the People's Communion at the EF Mass. At the 'Domine, non sum dignus,' he paused, holding the Sacred Host in his hand, and announced that there had been considerable confusion and discussion about the correct way to receive Communion at this (the EF) Mass. He then stated that, according to the 1983 Codex Juris Canonici it was permissible to receive kneeling or standing, on the tongue, or, in England & Wales, in the hand. At least some of those present thought that he was deliberately insinuating that the previous instruction (announced by Fr. Finigan at all EF Masses) was incorrect.

There are a couple of related issues here: one is the error.  The Instruction Universae Ecclesiae (2011), makes it clear (§24 ff) that the EF should be celebrated according to the rubrics proper to it (and see FIUV position paper here). One would have thought that, given considerable confusion and discussion, he might have done his research.

A second is the symbolic aspect: one of the reasons many are attached to the EF is the degree of reverence communicated by every aspect, including gesture. The manner of reception of communion is the most evident example of this, so an announcement of this nature, particularly at that moment of the Mass, naturally had a very strong impact.

This, I am told, is the point at which several of my friends were seriously upset. They wished to talk with him after Mass, but he apparently appeared in the Parish Centre (not in clericals, but in a shirt and jeans) took a biscuit, joked that he 'followed the Canadian model' (of clerical attire) and left without saying anything else to anyone else. 

Somehow Damian Thompson heard about some of this, and tweeted from his @holysmoke account, asking why priests felt the need to change the EF Mass, which did not go down well.

On the following Saturday, he announced from the pulpit that he was shocked that he had been denounced to 'the editor of the Spectator' (he meant Damian Thompson, who is an associate editor there); and that whoever had done so had committed a mortal sin by gossiping about parish affairs outside the parish. Clearly that was a rash thing to say, and did nothing to calm the anxieties already raised.

The Sunday EF Mass, the following day, had about half the usual number in the congregation: many had been flabbergasted at the previous week's Mass. After delivering the same admonition as given on the Saturday, he then announced that the Latin Mass was a wound in the Parish: that he had had spies (sic) at every Mass, and it was only the Latin Mass congregation that was divisive and toxic. Therefore he was going to end the Latin Mass, as of the end of September. He did not deliver a sermon (unless the admonition and winding up of the EF Mass counts as one).

So what has been going on here?

I am conscious that my friends are seeing this from one perspective: that of Catholics attached to the EF, who were supporters of the restoration of tradition which Fr Finigan had gently introduced over many years.

They are clear in their own minds that Fr Fisher arrived with an agenda to change things. Indeed, he said he had had hours of discussion with the bishop prior to coming to the parish, with the strong implication that both Bishop Lynch and Archbishop Smith were backing him up on his approach, and indeed had agreed it with him.

They think that he deliberately did things to upset the EF congregation, in order either to get numbers down, so that he could say there was no longer any demand, or to provoke some to intemperate responses, so that he could point to their toxicity and divisiveness.

If that were the case, he succeeded to some extent on both counts: numbers were down dramatically; and if talking to people like Damian Thompson, or even to friends like me counts as toxic and divisive, then that too has been achieved. I understand one parishioner was so distressed when he was denouncing people for the 'mortal sin' of speaking to a journalist, that she remonstrated with him, reminding him that he was, in Mass, acting in persona Christi. As I heard it told, this was a gentle remonstration, which provoked a very angry response: "I will not be shouted at in my Church!" though the only shouting was, I am told, by the priest. But I can see, from his point of view, that such an interruption during Mass could seem very unfriendly.

However, another source who has contacted me sees it all very differently. Although more remote from the parish, he has known Fr Fisher previously, and believes he arrived at the parish willing to sustain the EF, but was met with such unfriendliness and hostility (and that was the reputation the parish already had) that he felt that he had to confront it.

The problem I have with that explanation is first that it comes from someone who was not anywhere near Blackfen at the time; secondly that it runs so strongly against my other friends' accounts who were there, and whom I trust to tell the truth (as they see it); when I put this to one of them, I was told it was definitely not the case, and that 'we were all terrified we'd lose the EF Mass, and would have done almost anything to see it continue. We had been reassuring each other that at least Fr. Fisher said the old Mass so Fr. Finigan's work would not be lost.  He stopped to talk to parishioners after all OF Masses, but didn't stay outside after the EF ones;' and thirdly that it coincides exactly with what my Blackfen friends believe to be the 'black propaganda' that is being used to discredit them and justify the elimination of the EF Mass there.

Or is it simply a case of Greek tragedy: the priest arrived believing the parish to be divided by rabid traddies; the more traditional members of the congregation were suspicious of anyone replacing their much-missed Fr Finigan: both ended up creating the very reality they feared...?

I don't know, of course; but the astute reader will have picked up my strong suspicions.

And if my Blackfen friends' reading of the situation is accurate, that raises a further question: where did this plan to bring the EF Mass to an end originate?  With the new Parish Priest, or higher up the ecclesiastical tree?

And in my more paranoid moments, it raises a further, and more troubling, question still: what is it about the EF Mass that arouses such fear and defensiveness, that it must be consigned to oblivion?


I should add that I have thought and prayed about whether to post all this. I have been strongly advised in both directions.  The majority of my Blackfen friends wanted me to do so: they believe an injustice is being committed, and that myths about them are being created to justify that.

However, one of them was fearful that anything I might blog might lead people to think that I was in some way speaking for Fr Finigan, and get him in trouble. That is clearly the last thing I want to do, and I can make it quite clear that I have never met Fr Finigan, nor talked to him about any of this. The only communications I have had with him were some years back, in the comments section of his blog, and in a private correspondence resulting from that, which did not touch on any of these issues. He has had nothing to do with this post in any way - one of my concerns is that he will wish I had held my peace.

Another concern is that I may wrong, and almost certainly hurt, Fr Fisher. That too weighs heavily on me. But the hurt suffered by my friends is also weighty, and having heard it at first hand from a number of them, to keep silent would add to their pain.  

So I have to reach a judgement: I do believe that it is better to shine a light on troubling things than to collude by maintaining silence.  If I am wrong, as I may well be, I hope that this post prompts correction and clarifications, which all concerned will welcome.  If I am right, then I think Catholics need to know what is being done to those whose primary offence is attachment to the Immemorial Mass. 


Needless to say, prayers for all involved in this situation are of the utmost importance.

Monday 15 September 2014

Trouble at Blackfen?

I had started to write a post about Blackfen, having heard from a couple of people... However, even as I was drafting it, more people have got in touch, and I now have both more information (and corroboration) and also more to ponder.

If anyone wants to tell me more, or offer reasons pro or contra blogging about it, please get in touch. Benny (dot) trovato (at) gmail (dot) com reaches me - or via Twitter DM etc.

These are deep waters, I think.

So that post will have to wait a few days (I am out of circulation for much of this week).

In the meantime, can I ask all my readers to pray for all involved.

Sub tuum praesidium confugimus, Sancta Dei Genetrix.
Nostras deprecationes ne despicias in necessitatibus nostris,
sed a periculis cunctis libera nos semper,
Virgo gloriosa et benedicta.

Sunday 7 September 2014

I know I keep going on about it...

I know I keep going on about it (eg here and here), but honestly, the chant tool that the wonderful Leutgeb of Bara Brith (on whose head be lasting gratitude outpoured) pointed me to is truly wondrous.

I have to prepare the music for the Feast of the Exaltation of the Holy Cross.  It falls on a Sunday this year.  But, of course, it doens't usually, so when I went to the drop-down menu of Sunday Masses, it was not listed.  Nor was it listed under the 'Select another Mass' tab.

However, by choosing the 'Custom' option, and looking up each piece of chant in my Liber, I was able to enter the first words of each piece - and lo and behold, they appeared.  And as ever, I have the choice of the correct chant, from the Liber, or a simplified version, set to a psalm tone.

This saves me hours of work, and results in very easily used sheet music, compared to any other method.

A true blessing!



The tool is now hosted here

Thursday 4 September 2014

It just gets harder...

The Galway branch of the SVP has donated 45,000 euros to an LGBT organisation.

The bishop is, understandably, asking why...

This sad affair raises so many questions; in particular...

What makes the Galway SVP think that this in any way accords with the wishes of the donor, who left it to them to support their work with the poor?

What makes the Galway SVP think that this in any way accords with the wishes of St Vincent de Paul, after whom they are named?

What makes the Galway SVP think that this in any way accords with the wishes of Blessed Frederic Ozanam, who founded the Society?

What makes the SVP think that any Catholic will, ever again, trust them enough to leave them a bequest?

I suspect that the truth is that none of those questions were considered by those responsible for making this shameful decision.

It is a shocking betrayal of trust.  

It is hard enough to find trustworthy charities through whom we can give money to those in genuine need: it just got harder.

Tuesday 2 September 2014

EF Masses in Lancs in September

Lancaster Diocese Masses in the Extraordinary Form September 2014

Sunday September 14th at 3.00 pm Exaltation of the Holy Cross
St Peter's Cathedral, Lancaster

Sunday September 14th at 6.00 pm Exaltation of the Holy Cross Our Lady & St Joseph, Carlisle

Saturday September 20th at 8.00 am (This Mass is part of the 40-Hours Devotion) Our Lady & St Joseph, Carlisle

Sunday September 28th at 6.00 pm Sixteenth Sunday after Pentecost Our Lady & St Joseph, Carlisle

Monday September 29th at 6.30 pm
St Michael Archangel
Our Lady Star of the Sea & St Michael, Workington

Special note: Solemn Mass for the Opening of the Shrine Church of St Walburge, Preston will be celebrated at 12 noon on Saturday 27th September. The celebrant will be Mgr Gilles Wach, Prior General of the Institute of Christ the King Sovereign Priest in the presence of Bishop Michael Campbell OSA.

Mass is also celebrated every Sunday at 9.00 am at St Mary Magdalene, Leyland Road, Penwortham and 11.30 am at St Catherine Labouré, Stanifield Lane, Leyland. 

Monday 1 September 2014

A Queer Business...

'Our pastoral care policy is light on dogma and heavy on compassion and celebration of diversity.'

Thus Jarlath Burns, the principal of St Pauls, Bessbrook, the school which proudly sent pupils to the Gay Pride march in Newry. He also tweeted:

'So proud of these pupils who attended @prideinnewry parade today. @stpaulsbbrook
#inclusion '

The school had announced its intention on Twitter (and Facebook), too:

We are inviting Year 13/14 students to represent our school at the Pride In NewryMarch on Saturday. We are proud to be a school that embraces diversity and promotes inclusivity, further demonstrating commitment to our Catholic ethos. Those interested should PM for further details. The Rainbow flag will be flown at the school to mark our support for equality for all.

Thanks to the Faith in our Families site, I was able to find out a little more. They linked to an article about Jarlath Burns which quoted him more extensively. The headline was ‘I would die for Catholic education’ which is a good sentiment, and Mr Burns, who is apparently better known as a sportsman than a pedagogue, said several quite sensible things. However, he also said (talking about homosexuality):

This is one area of Church teaching where I part company completely with the Church.”

“Why should we say to gay people that it is not a sin to be gay but it is a sin to have a partner and to practise homosexuality? That is a very prescriptive thing to say about people who can offer so much to us and to society

There is much that is wrong here, when one considers the role with which he is entrusted, and the event which he encouraged his pupils to attend: the scandal given; the corruption of the young with a false ideology and so on.

However, what I want to focus on is the ignorance of him as a principal.  The paucity of the logic of his comment about  'a very prescriptive thing to say about people who can offer so much to us and to society,' is self-evident, and demonstrates a mind governed by political mantra rather than anything approaching thought.

But it is his previous comment which I find particularly revealing: “This is one area of Church teaching where I part company completely with the Church.” That is clearly a nonsense, but it is a very prevalent one. One cannot 'part company' with the Church on one issue like this.  For it is taught in the Catechism. So one is then saying that the Catechism is wrong. But the authority of the Catechism rests on the teaching office of the Pope and the Bishops in communion with them.  So one is saying that one does not accept their authoritative teaching authority. And so on. Reject part, and you reject far more, undermining the very basis on which belief is founded.

Yet so many people seem to think that they can 'in good conscience' 'part company' with the Church on a particular teaching which they find difficult (most often, on examination, because they have not really understood it).

This, it seems to me, is one of the major problems faced by the Church today: the rejection of authority and its replacement by one's personal opinions (based, all too often, on the values of the world...)

Autonomy is so highly-regarded in our culture that to question this is seen as almost medieval.  People appeal to the Christ of the Bible who was, apparently, all about inclusiveness of all regardless of belief or behaviour. A Christ who, it seems, 'is light on dogma and heavy on compassion and celebration of diversity.'

The trouble is, I don't find that Christ when I read the Bible. I find a Christ who is about obedience - his own to the Father, and ours to Him and to His Father.  I find a Christ who is about making judgements between good and evil and telling us the consequences in no uncertain terms.  A Christ whose compassion compels Him to talk repeatedly about the reality of Hell and the risk we face of eternal damnation if we do not obey; for we shall be judged by our actions, as today's Gospel reminded us. A Christ who says:

Go, and sin no more!