Benedict XVI: America's Pope

Pope Benedict XVI, known as the Reluctant Pope, or God's Rottweiller, presided over the Roman Catholic Church as Pontiff from 2005 to 2013. Far from being a forgettable footnote, I would argue that he ranks among the heavy-hitting Popes who influenced Catholicism in the United States, alongside Leo XIII (1878-1903) and Pius XII (1939-1958). Two tangible factors of Benedict XVI's Papacy include the rise of non-official Catholic news websites and social media; and stabilization of enrollment at American seminaries. He had his human shortcomings, such as being blindsighted by abuse scandals that were handled ineffectively. These scandals severly discredited the Church in places like Ireland and Australia, but only to a lesser extent in the United States. While his predecessor John Paul II, and successor Francis were focused on new evangelization in South America and Africa; Benedict XVI sought to reclaim a Catholic heritage in rapidly-secularizing Europe and North America. One such method is the Anglican Ordinariate, first envisioned in the mid-1800s by John Henry Newman. Under Benedict XVI, Episcopalians gained the opportunity to become Roman Catholic as their protestant church split between the liberal Episcopal Church USA and more conservative Anglican faction. Catholic intellectual tradition, with a focus on strong families, charity, and widespread propsperity, offered an alternative to the bluntness of neoliberalism or economic libertarianism. These ideas are translated for the American audience by center-right publications like the National Review. One of the hallmarks of mid-century suburbanization was for American Catholics to leave their ethnic, inner-city parishes with statues of patron saints; to assimilate into White, Anglo-Saxon, Protestant culture in newbuilt neighborhoods and new, streamlined parishes liberated from Old-World sentimentality and the rigidity of the Tridentine Canon. But, as former US Vice President Mike Pence remarked about attending Mass during the era, there was a loss of personal touch, or a vibrancy that could have been. As one of the last living participants of Vatican II, Benedict XVI's writings came full-circle on the interpretation of the Council. Once a progressive who embraced the unenumerated "Spirit of Vatican II", his later option called for closer adherence to a hermenutic of continuity with pre-Conciliar heritage. If the onetime pre-eminence of Catholic culture was taken for granted in Boston, New York, Chicago, and elsewhere in the Northeast and Midwest; the pugnilistic enclaves of Catholicism in the metropolitan South emphasize traditions and practices distinct from the Baptist and Evangelical majority. It is in places like the new town of Ave Maria, Florida, where the Church is re-established at the center of the community, both physically and spiritually. If the "Spirit of Vatican II" called for opening up the Church, Benedict XVI's exhoration is do so with a firm foundation.

Saving the Traditional Latin Mass

 

I have had time to think over Pope Francis’ changes to the use of the Traditional Latin Mass, also known as the Tridentine Mass, the 1962 Missal, or the Extraordinary Form. I find the reasoning to be generally good: Latin Mass devotees, typically blessed with cultural and economic abundance, must not isolate, but share their talent and resources as one church community. The execution of this motu proprio, Traditionis Custodes, at least at the Vatican’s level, is not pastoral. Some bishops, notably in Costa Rica and Arkansas, received the motu proprio on Friday, and cancelled masses scheduled for Saturday and Sunday. How does that serve the faithful? Other bishops have been more tactful: In Washington, DC, a Solemn High Mass in Latin planned to be held and televised at the National Basilica was cancelled, but Latin masses in the parishes would continue against the Vatican’s advice.  

First, let’s address the elephant in the room: This motu proprio only applies to law-abiding Catholics. Schismatic groups like SSPX will continue to say the Tridentine Mass, under the 1962 or earlier missals. As the good shepherd left the flock to find one lost sheep, Pope John Paul II in the 1980s permitted both forms of the mass to bring Catholics “attached” to the old form back into full communion. Stripped of its steam, SSPX must now peddle sedevacantist theories, that the papacy has been vacant since Pope Pius XXII’s death in 1958, to fringe groups. Weakening support for the Traditional Latin Mass by the Vatican or American bishops will give SSPX new energy.

What if the Traditional Latin Mass of the 1962 missal is ultimately suppressed? The ordinary traditional Catholic would be satisfied by a devoutly orchestrated Mass of 1970 sung in Latin, with the priest facing the altar (the Novus Ordo in Latin). This mass incorporates the reverence seen at Justice Antonin Scalia’s Requiem Mass at the National Basilica, with further nods to traditional practice. The Novus Ordo in Latin was commonplace before the widespread return of the 1962 missal in Pope Benedict’s Summorum Pontificum of 2007. This mass is ideal for smaller traditional-practicing communities, as it requires little additional training for altar servers who serve at regular masses said in the vernacular.

The Traditional Latin Mass is an effective vehicle for conversions and returns to the faith. Each pierced and tattooed young person dressed club clothes, but sitting in a Latin Mass pew, is a victory for the greater Catholic community. Indeed, the Latin Mass community has simply outgrown the Novus Ordo in Latin, and now has its own altar servers, priests, and even seminaries at full capacity dedicated to the Tridentine Mass of 1962. The Traditional Latin Mass (or a Novus Ordo Mass in Latin) is Catholic Church’s unique product; a clear differentiator from Protestant Establishment and Evangelical churches. It is possible to receive converts who are moved by Catholic theology, but the unique liturgy is the most outward form of parish life.  The Traditional Latin Mass fills pews, funds Catholic education and ministry, and energizes a church community to fulfill charitable works. This small but vigorous revival of Catholic faith and institutions in America ebbs an attrition that has occurred since the 1950s. Why cut down the healthy tree for a handful of bad apples?

Are you looking to scorn “rigid” traditionalists? Go to any upper-income Catholic church, and you will find a group of them, regardless of whether the parish offers Latin mass or not. Undeniably, attitudes of clericalism and self-righteousness exist. The source of these attitudes is not the parishes, but the multitude of unvetted right-wing media outlets that fancy themselves as Catholic authorities. (Here’s a litmus test: is your “catholic” programming sponsoring anti-vax opinions? If so, change the channel).

Some parishioners insist that the 1962 missal is immutable. Yet careful evolution has been a part of the mass since Pope Gregory’s times. Then-recent additions to the Mass were excised in 1958; the Latin Mass’ Good Friday prayers were revised in good faith to the Jews in 1955, and again in 2008. If there is a place for reform of the 1962 missal, it would be to emphasize liturgical readings in the vernacular. There are not enough years in a lifespan to fully absorb the scripture in Latin, as the readings and gospel rotate, in the traditional mass, on an annual schedule.

Strictly speaking, the Mass of 1970 in Latin could have become the primary representation of the Ordinary Form of the Eucharist. If this motu proprio proves to be lasting, it could be the future format of Latin mass performed within church structures. However, faithfulness to clerical hierarchy in the 1970’s led to some of the more bizarre changes instituted at behest of the United States Conference of Catholic Bishops (USCCB). In this came renewal for the sake of renewal, claimed to be “in the spirit” of Vatican II. In clear contradiction to the reverence found towards Catholic art and music in the Vatican II documents, the USCCB criticized traditional music and church statuary (1). In areas where the Catholic Church held influence, historic preservation authorities allowed radical reconstruction of old church interiors without room for public debate.   

A certain generation embraced the “opening up of the church” with new forms of expression such as folk mass with guitars; and found spiritual fulfilment in it. However, younger generations who might have been attracted to that form of spiritual practice found satisfaction outside the church. When I attended grade school in the 1990’s, this language of “renewal” was still in use, the felt banners hanging on the wall, and folk masses being sung (2). In a short-lived reversal of history, I grew up believing that incense and candlesticks belonged to Protestantism, and plain churches belonged to the Catholic Church. The excesses of the “Spirit of Vatican II” in America perhaps led to a recursion for traditional practice. Our nation is home to the vast majority of Tridentine masses performed worldwide.

What is disconcerting about Pope Francis’ motu proprio is the feeling that the Catholic church had reached an equilibrium in America that, in everyday practice, satisfied a supermajority of Catholics. The dark, destabilizing effects of sex scandals and pederasty were atoned for, financially and spiritually.  When new parishes are built in the American South, there will inevitably be an altar rail and high altar to facilitate traditional masses alongside vernacular masses. When parishes are renovated in old Catholic cities, architects will invariably consult historic photographs and drawings to create a continuity of time and space.

In these times, Pope Emeritus Benedict XVI’s opinions should hold exceptional weight. As a young theologian, he actively participated in the Second Vatican Council, and was known at the time to be a liturgical progressive. He was, and still is, supportive of the Council itself, but had clearly stated reservation about certain expressions of the “Spirit of Vatican II”, whether it be on clapping in the mass, interior design of churches, or on pastoral counseling. Perhaps wisely, he has not yet offered a point of view on the latest motu proprio of Pope Francis. With the retired pontiff at 94 years of age, now is the last chance to set the record straight on the objectives and fulfilment of Vatican II.

(1)   Environment and Art in Catholic Worship, USCCB. 1977.

(2)   “How Felt Banners and Altar Girls Arose form a False Sense of ‘Participation’ in Liturgy”, Life Site News, 2/28/2019

 

Beggars in the Kingdom

“I was born poor, I lived poor, I will die poor”, wrote Pope Pius X in 1914. This was a man who donned the Papal Tiara, rode atop a Sedia, and wore full regalia at the altar. As the Vicar of Christ, he owned none of these emblems, and had no blood heirs to this inheritance.

“The poor will always be with you”, taught Jesus Christ in the lesson of the widow’s mite. In this lesson, Jesus (see Mark 14:7 or Matthew 26:11) demonstrates that we should give our best to higher purposes, even as we rightly turn our hearts to charity. Critics of church wealth forget humble Jesus’ admonishment against his disciples, who instinctively criticized the woman from Bethany who anointed Jesus with precious perfume. This instinct towards modesty in faith is natural, and is ingrained in Buddhist and Hindu teachings, and within my own family. Critics of the Tridentine Rite conjure up imagery of medieval times. They bring up the chasm between wealthy church and insular clergy; against poor, illiterate peasants separated by an altar rail; and whose attention is garnished with bells, gold chalices and royal vestments. They contrast the stone facades of Vatican City to poverty in Africa, wondering how wealth can be transferred. To these critics, church finery represent the trappings of royalty; instead of a sense of transcendence and permanence.  I deject, the Church is:

Patron of artistry and craftsmanship- gifts to the Church are made by artists sponsored by wealthy patrons, or even the joint contribution of parishioners.

Protector of heritage- monasteries maintained ancient libraries through the Dark Ages.

A commonwealth- In contrast to the jewels of private citizens, church splendor- beautiful objects- can be shared by parishioners. Furthermore, precious metals such as gold and silver historically served as an emblem of sovereign strength without the need for bloodshed. Look at Switzerland’s enviable position as an example.

One to draw attention to the altar and the priest. Pope Benedict XVI’s vestments (and Pope Francis’ simple garb) draws the attention of media and its millions of viewers. This coverage might otherwise be given to the Queen of England.

Can the Church do better to help the less fortunate? It is true that the Vatican Bank has large investments in London real estate and Beretta firearms. To help further the Church’s recent push towards environmental justice, I would suggest that the Vatican expanding its holdings to include acres of threatened, unique forest preserves in places like the Amazon and Southeast Asia.

Three Biggies: Self-Defense, War and Death Penalty

Cardinal Ratzinger, later Pope Benedict XVI, acknowledged in General Principles that “There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty”. Even between catechisms, there are differing opinions on these two issues.

Pope John Paul II promulgated the now-famous Catechism of the Catholic Church in 1992. In contrast to previous teaching on the issue, capital punishment was legitimized (however narrowly) under self-defense doctrine. This, according to scholars Feser and Bessette, contrasted to historical treatment of the issue as a matter of asset forfeiture: losing one’s most precious asset, human life, in expiation for a crime. Pope Pius XII in 1952 noted that a convicted murderer "has dispossessed himself of the right to live".

Cardinal Bernadin put forth the Seamless Garment in 1983, following Eileen Egan’s 1970’s teachings on the consistent ethic of life. This ethic opposes willful abortion, euthanasia, capital punishment, and, note the qualification, unjust war. This concept spread through the American seminaries, and no one was surprised when Cardinal Sean O’Malley criticized the issuance of Dzhokhar Tsarnaev’s death sentence for his role in the 2013 Boston Marathon Bombing. The former noted, in line with the John Paul II Catechism, that the threat had already been “neutralized” by Tsarnaev’s imprisonment before trial.  Indeed, Tsarnaev claimed his death sentence was an injustice- after killing 3, maiming 16, and terrorizing a nation. Pope Francis’ recent revision of the 1992 Catechism declares capital punishment “inadmissible”, commenting that previous teachings on the subject were more legalistic than pastoral in nature.

Lesson 33 of The Baltimore Catechism, the American Bishops’ official catechism until last decade, identifies three circumstances when human life may be lawfully taken:

1.       In self-defense

2.       In a just war

3.       By the lawful execution of a criminal.

In practice, public enthusiasm to carry out just rewards- to be “tough on crime” or to “Bomb Agrabah” is tempered by involved parties with respect for human life and recognition of moral culpability. These involved parties are police officers, homeowners, military officers, and trial judges, who direct and carry out the lawful taking of life. For example, no serious politician or official wants to legislate Genesis 9:6 into law. As seen in public discourse, the highest value of human life is assigned to those accused of a capital offense, where one wrongful execution is a moral outrage; and lowest for innocents in a war zone, in which a thousand foreign casualties does not churn the stomach. As an example of this ethic, then-Governor Bill Clinton’s 1992 campaign-stop execution of mentally-incompetent Ricky Ray Rector in Arkansas is still discussed today. If this was not a lawful execution per-se, then was it willful murder committed by a future president? (3) Historical statistics likewise demonstrate that the perceived moral hazard of taking an innocent life is greatest with capital punishment, and lowest in war.

·         Self-Defense: 149 unarmed Americans died during an encounter with law enforcement in 2017 alone. (1). This figure does not include accidental deaths under Castle Doctrine and Stand Your Ground laws.

·         Just War: According to the National Geographic, 500,000 Iraqi civilians have died in conflict since 2003.

·         Forfeiture: Since the 1970’s, 1 possible execution of an innocent person in America. This case was Cameron Willingham, found guilty of arson and executed in 2004. Governor Rick Perry of Texas was informed that trial evidence used outdated fire science, but he chose not to issue clemency to Mr. Willingham. (2)

In matters of human dignity, all these innocent lives should be weighed equally. In practice, they are most certainly not. Our nation spends millions on a single capital appeals, and not enough to provide clean drinking water in Flint, Michigan. There is no absolute truth or fallacy when commeasuring these issues: self-defense, just war and capital punishment. Personally, I feel that the ultimate punishment should be reserved for exceptional cases like Tsarnaev's. The key takeaway is to stay informed.

 Source: (1) https://policeviolencereport.org/

                 (2) Identified by Edward Feser and Jospeh Bessette in By Man His Blood Be Shed

 (3)  https://jacobinmag.com/2016/11/bill-clinton-rickey-rector-death-penalty-execution-crime-racism

                Agrabah is a fictional Middle-Eastern city created by the Walt Disney Company.