It was a great victory of the human mind which annihilated space and time, and circled the globe with telegraph wires. But greater still is the victory which gives a man strength and courage to receive with equanimity over those wires a message telling him that all he valued in life has been taken from him.
Father Basil W. Maturin
Torpedoed by German U-Boat U-20 on May 7, 1915, the sinking of RMS Lusitania moved the United States closer to eventual war with Germany, 128 Americans being among the 1,195 passengers and crew lost. Shrouded in controversy as to the amount of war munitions that the Lusitania was carrying, the sinking outraged American public opinion against Germany.
In our time of the Anglican Ordinariate, one of the passengers lost at sea commands our attention: Father Basil W. Maturin.
Born in Ireland on February 15, 1847, he was a second cousin of Oscar Wilde. His father was William Basil Maturin, an Anglican priest who was associated with the Oxford Movement. Educated at Trinity College in Dublin, he followed in his father’s footsteps and was ordained an Anglican priest. In 1876 he was sent across the Atlantic to be the rector of Saint Clement’s in Philadelphia. A popular preacher at Saint Clement’s he was nonetheless sent back to England in 1888 when it became clear that he was beginning to lean towards Catholicism. In England he was treated quite civilly by the Society of Saint John, Anglican mission priests to which he belonged, and was sent by that Society on various missionary activities including one to Rome, where it was hoped he could determine if he wished to remain Anglican or swim the Tiber. After years of reflection and study, he converted in 1897 and was ordained a Catholic priest in 1898.
Along with his priestly duties, Father Maturin wrote several books including Laws of the Spiritual Life (1908), Self-Knowledge and Self-Discipline (1909), Christian Self-Mastery (1912) and The Price of Unity (1912). He was appointed the Catholic chaplain of Oxford University in 1913. In 1914, very few students being left at the University after the outbreak of World War I, Father Maturin went to America to preach a series of Lenten sermons, something he had also done in 1913. He returned to England on the Lusitania, and ate lunch with another Catholic priest shortly before the ship was torpedoed on May 7, 1915.
As the Lusitania sank, Father Maturin reacted with courage. Described as pale but calm he was seen giving absolution to all who requested it. He did not seek to board the life boats himself, instead handing a child into the last lifeboat with the request that the child’s mother be found. When his body was washed ashore it was found to be without a life jacket, Father Maturin doubtless having given his to some other passenger. England and Ireland were united in mourning his loss. Continue reading
Christopher Johnson, the non-Catholic who has taken up the cudgels so frequently in defense of the Church that I have named him Defender of the Faith, demonstrates in the following post at Midwest Conservative Journal why the Episcopal Church is dying and the Catholic Church is living:
Long-time readers of this site know that there are two Episcopalians that I don’t mention around here if I can possibly avoid it. One, of course, is former Newark Bishop John Shelby “KNEEL BEFORE ZOD!!“ Spong.
MCJ veterans have long since given up sending me e-mails with “Did you see what Spong just said?!!” in the subject line. Because I already know that whatever the megalomaniacal old fraud just said had nothing whatsoever to do with Christianity and was sneeringly contemptuous of anybody who holds anything close to a traditional view of the Christian faith, in whatever Christian church they find themselves.
The other is homosexual Bishop Gene Robinson, who is a homosexual, formerly of the Diocese of Nobody Ever Gave A Crap, Bitches, Shut Up. As most people figured out a long time ago, if you ever stand between Robbie and a camera, you run a considerable risk of a concussion when Robbie knocks you down and runs over you. Publicity is Robbie’s crack and I don’t want to feed his habit.
But every now and then, Robbie writes something so titanically and magisterially stupid that I’m forced to break my own embargo. In the Washington Post’s “On
No Particular Faith Of Any Truly Meaningful Kind” section, Bishop Stompy Foot is increasingly frustrated by the fact that the Roman Catholic Church refuses to be instructed by him:
Polling shows that ex-Catholics are the third largest religious group in the United States. Many Catholic laity are experiencing a painful disconnect between the official teachings and pronouncements of the Catholic hierarchy and what they believe in their hearts. It’s no wonder they are voting with their feet.
The Detroit Free Press recently reported on comments made by Edward Peters, who teaches Catholic canon law and was appointed by Pope Benedict XVI in 2010 to advise the top judicial authority in the Catholic Church.
Peters stated that Catholic teaching makes it clear that marriage is between one man and one woman. He goes on to write, “Catholics who promote ‘same-sex marriage’ act contrary to ‘Catholic law’ and should not approach for holy Communion…They also risk having holy Communion withheld from them…being rebuked and/or being sanctioned.”
Allen Vigneron, Archbishop of Detroit, offered this clarification: “For a Catholic to receive holy Communion and still deny the revelation Christ entrusted to the church is to try to say two contradictory things at once: ‘I believe the church offers the saving truth of Jesus, and I reject what the church teaches.’ In effect, they would contradict themselves. This sort of behavior would result in publicly renouncing one’s integrity and logically bring shame for a double-dealing that is not unlike perjury.”
Which is bad and stuff.
I believe that using Communion as such a manipulative tool surely profanes the sacrament. Perhaps these Catholic leaders should revisit their church’s theology of the Eucharist. Reception of the body and blood of Christ at Communion is God’s gift to God’s people, not a reward for right behavior. We receive Communion not because we are worthy of it, but because God’s offers us the body and blood of Christ despite our unworthiness.
Two responses immediately suggest themselves. The first, of course, is, “Who the hell asked you, hot shot?” And the second is that before you suggest that bishops of another church than your own need to “revisit their church’s theology of the Eucharist,” you might want to learn “their church’s theology of the Eucharist” yourself.
I’ll give you a head start. Two words. The first one’s “real” and the second one is “presence.” If you teach that Christ is really there in the Eucharist, then indiscriminately giving the real Lord Jesus Christ to everyone who calls himself or herself a Catholic but who takes it upon himself or herself alone to decide what that means is, at the very least, hypocrisy and, at the very most, blasphemy.
After all, Judas didn’t get the very first Communion, did he, Robbie? And then, blissfully unaware of the trap he is walking into, Robbie plays this card. Continue reading
I have always shuddered when a Pope dies because I am filled with dread of what comes next: Endless reams of bad commentary by people who pretend to know something about the Vatican but who usually succeed only in revealing their bone ignorance of the subject. The resignation of Pope Benedict I expect to inspire more of the same.
First up is John Moody, Executive Vice President, Fox News, and a former Vatican correspondent, who takes Pope Benedict to task for what he perceives to be a failed papacy. Pope Benedict’s main crime appears to be that he was not Pope John Paul II:
By contrast, Benedict’s meek initial outings were public relations meltdowns. His smile, though genuine, looked somehow sinister, as if he were about to bite his audience. Determined to restore the Church’s luster in Europe, where it is often treated like a dotty old aunt, Benedict gave a lecture in Regensburg, Germany, in 2006 that appeared to denigrate Islam. The non-Catholic world howled; the Vatican cringed and apologized.
On his first visit to the U.S. as pope, Benedict offered contrite apologies for the Church’s ham-handed treatment of the U.S. church’s sex scandal involving its priests. Even the pope’s humble mien did not satisfy some, who pronounced him cold and unfeeling toward the plight of victims of clergy abuse. He joined the Twitterati, but his first attempt was a sterile: “I am pleased to get in touch with you through Twitter. I bless all of you from my heart.” At least he stayed under 140 characters.
In nearly eight years, Benedict issued three encyclicals – direct messages to the faithful that often reveal a pope’s enthusiasms and interests. Benedict’s first – entitled “God is Love” — is a caressing, simply worded, logic-based reassurance that our Lord loves us. Yet even his writing about love suffers in comparison with John Paul’s towering, intellectual yet intimate canon of work.
None of which lessens Benedict’s place in the line of Vicars of Christ. His decision to resign was a brave one, based on personal humility, in keeping with his message to the faithful that the things of Earth are transient, but the promise of heaven lasting and infinite. For that he should be remembered.
The two churches nearest to him, I have looked up in the office. Both have certain claims. At the first of these the Vicar is a man who has been so long engaged in watering down the faith to make it easier for supposedly incredulous and hard-headed congregation that it is now he who shocks his parishioners with his unbelief, not vice versa. He has undermined many a soul’s Christianity. His conduct of the services is also admirable. In order to spare the laity all “difficulties” he has deserted both the lectionary and the appointed psalms and now, without noticing it, revolves endlessly round the little treadmill of his fifteen favourite psalms and twenty favourite lessons. We are thus safe from the danger that any truth not already familiar to him and to his flock should over reach them through Scripture. But perhaps bur patient is not quite silly enough for this church – or not yet?
At the other church we have Fr. Spike. The humans are often puzzled to understand the range of his opinions – why he is one day almost a Communist and the next not far from some kind of theocratic Fascism – one day a scholastic, and the next prepared to deny human reason altogether – one day immersed in politics, and, the day after, declaring that all states of the world are equally “under judgment”. We, of course, see the connecting link, which is Hatred. The man cannot bring himself to teach anything which is not calculated to mock, grieve, puzzle, or humiliate his parents and their friends. A sermon which such people would accept would be to him as insipid as a poem which they could scan. There is also a promising streak of dishonesty in him; we are teaching him to say “The teaching of the Church is” when he really means “I’m almost sure I read recently in Maritain or someone of that sort”. But I must warn you that he has one fatal defect: he really believes. And this may yet mar all.
CS Lewis, The Screwtape Letters
Christopher Johnson, a non-Catholic who takes up the cudgels so frequently for the Church that I have designated him Defender of the Faith, has a brilliant fisk at Midwest Conservative Journal detailing how upset some Episcopalians are at the Pope, because so many other Episcopalians are swimming the Tiber:
I said once before that if one of the marks of a genius was the ability to drive otherwise-sane people absolutely bat crap, then Pope Benedict XVI is Albert Einstein. Come to find out that some Episcopalians are STILL bent about the Ordinariate. Last weekend, Religion & Ethics Newsweekly did a story about a Maryland Episcopal parish that recently swam the Tiber:
In Bladensburg, Maryland, the Catholic service unfolds smoothly, a comfortable routine for priests and parishioners alike.
But one year ago, members of St. Luke’s parish were devout, devoted Episcopalians. This is the first Episcopal church in the country to convert to Catholicism under Vatican rules designed to attract disaffected Episcopalians.
Father Mark Lewis and his congregation preferred Roman Catholic order to the Episcopal tendency to make crap up as they go along.
We left the Episcopal Church not because we were running away from the issues of the Episcopal Church. We left the Episcopal Church because we were running to the Catholic Church. We came to the point where we realized the theology of the Episcopal Church is what was lacking. The theology of Rome, the authority of Rome, the unity in the Holy See and in the bishops: that was appealing to us.
As did Father Scott Hurd.
There is a real hunger amongst some Episcopalians and Anglicans for authority. It was the question of where can true Christian authority be found that was a key element in this community’s journey.
There wasn’t one particular reason, said congregant Stephen Smith. There were a whole lot of reasons, each building on the last.
There’s not any one real incident you can point to, but it’s like the strands of a rope giving one by one, and each one weakens the rope as a whole.
Anne Marie Whittaker agrees.
All of a sudden it was do-your-own-thing mass, and there was a lot going on, for instance, a clown mass. I would come in and someone put a red nose on me! I saw children circling altars. One by one, parishes started to succumb to some of these practices in order to attract people, and it made it difficult for me to worship in that atmosphere.
Maryland Episcopal Bishop Eugene Sutton tried hard to be diplomatic.
I like to say that we are really one spiritual family. We believe about 90 percent of things in common. Where we disagree is on matters of authority and some other spiritual matters. But the important thing is that we are not fighting; we are not in competition with one another.
On the other hand, the Rev. Ian Markham, president and dean of the Virginia Theological Seminary, didn’t even try to hide his anger at the papists.
There’s quite a lot of traffic currently going both ways between the two traditions, especially at the level of congregants. What’s interesting here is you’ve got entire congregations and clergy making the shift. So, yeah, I think the Roman Catholic Church is a threat, because we’ve lost the sense of our theological understanding and identity.
There was a perception that this was poaching by the Roman Catholic Church of Anglicans around the world. It was discourteous, it was stealing sheep, it was unecumenical.
Stealing sheep? Unecumenical? In what way?
It’s viewed as not recognizing the value of and integrity of our traditions.
I’ve been covering the Current Unpleasantness since it began nine years ago. And while some of you might feel the need to get into a theological argument with that line, I have arrived at a point where words like those just make me smile.
I wonder if Markham realizes how pathetic he sounds; I can’t conceive of an Orthodox or Roman Catholic Christian uttering those words or ever feeling the need to. Because those words could not possibly occur to any person who is confident about his or her Christian tradition as Markham seems to imply here. Continue reading
In so many ways we moderns are pygmies who stand on the shoulders of giants. One group of giants for all English-speaking Catholics is the 40 martyrs of England and Wales who were canonized by Pope Paul VI on October 25, 1970. They deserve to be remembered for their heroic deaths for Christ, and here are their names:
- Augustine Webster d.1535
- John Houghton 1486-1535
- Robert Lawrence d.1535
1 Augustinian friar:
- John Stone d. 1538
- Richard Reynolds d. 1535
- John Jones d. 1598 (Friar Observant – also known as John Buckley, John Griffith, or Godfrey Maurice)
- John Wall d. 1679 (Franciscan – known at Douai and Rome as John Marsh, and by other aliases while on the mission in England)
- John Roberts d. 1610
- Ambrose Barlow d. 1641
- Alban Roe d. 1642
- Alexander Briant 1556-81
- Edmund Campion 1540-81
- Robert Southwell 1561-95
- Henry Walpole 1558-95
- Nicholas Owen 1540-1606
- Thomas Garnet 1575-1608
- Edmund Arrowsmith 1585–1628
- Henry Morse 1595-1644
- Philip Evans 1645-79
- David Lewis 1616-79
13 Priests of the Secular Clergy:
- Cuthbert Mayne 1543–77
- Ralph Sherwin 1558-81
- Luke Kirby 1549-82
- John Paine d. 1582
- John Almond d. 1585
- Polydore Plasden d. 1591
- Eustace White 1560-91
- Edmund G(J)ennings 1567-91
- John Boste 1544-94
- John Southworth 1592-1654
- John Kemble 1599-1679
- John Lloyd d. 1679
- John Plessington d. 1679
7 members of the laity
4 lay men:
- Richard Gwyn 1537-84
- Swithun Wells 1536-91
- Philip Howard 1557-95
- John Rigby 1570-1600 and
3 lay women, all of them mothers:
- Margaret Clitherow 1586
- Margaret Ward 1588
- Anne Line 1601
They were torches that God sent to us to light our way in a frequently dark world. They were representatives of hundreds of martyrs who died for the Faith in England and Wales in the Sixteenth and Seventeenth Centuries. With the Anglican Ordinariate established by Pope Benedict perhaps what Blessed John Henry Cardinal Newman said in the Nineteenth Century will come true in the Twenty-First: Continue reading
Father Scott Hurd serves as the liaison with the USCCB for the implementation of the Apostolic Constitution, Anglicanorum Cœtibus here in America. He has been looking at the options available to all Anglican groups in establishing a U.S. Anglican Ordinariate.
The U.S. Conference of Catholic Bishops created an ad hoc committee led by Donald Cardinal Wuerl last September that was charged with assisting the Congregation for the Doctrine of the Faith (CDF) in implementing the apostolic constitution Anglicanorum Cœtibus.
Today Father Hurd concelebrated Mass at Our Lady of Walsingham (OLW) Anglican Use Church as part of his visit to Houston. After Mass there was a tiny reception outside the church which was followed by a short talk with a question and answer period for the parishioners of Our Lady of Walsingham.
Some major points that were learned today concerning the process as to where we are in possibly establishing a U.S. Anglican Ordinariate. Please note that none of this official.: