The Keys Newsletter Epiphany 2003 THE MASTER WRITES In the Newsletter of February 2000 I wrote of the difficulty of reading the signs of the times. I felt unable to discern whether our generation was one in which there might be a revival of the Church’s influence in human affairs in Britain, or whether our age was just a staging post in a further period of decline. I was writing then soon after the death of Cardinal Hume when a common view was that, through his wisdom and shrewd handling of the media, he had re-established the Catholic Church at the heart of national life. HM the Queen’s attendance at Vespers in Westminster Cathedral, the award of the Order of Merit to the Cardinal, which is in her personal gift, just before his death, and the presence of Mr Blair as Prime Minister at his Requiem were often cited as evidence of this. I was elected by you as Master of the Keys in January 1997. I have been reflecting, as I prepare to hand over to my successor, on the progress of the Church, and on how the Keys has developed, over the last six years. In 1997 the flood of converts into the Church was still continuing. Many from Anglicanism were spurred on by the decision of its General Synod to ordain women. At a deeper level this decision had raised concerns about the nature of religious authority, which only the Catholic Church was able to answer. Many distinguished former Anglican prelates and clergy, as well as some well known lay people, had by then entered the Church, or were about to do so, and their leaven has been of considerable value. In Scotland, the work of Cardinal Winning on life issues, and in particular his decision to offer to women, often isolated and poor, a practical alternative to abortion, has been a great cause for optimism. His action was a reaffirmation of the Church’s great tradition of working in areas where governments and society at large were either indifferent or, alas, openly hostile. It was one of the great Keys occasions when we had Sister Roseann Reddy, the founder of the Order of the Gospel of Life, who took up Cardinal Winning’s challenge, to address us. To a materialist there is nothing particularly sacred about a life, either at conception or, if he is prepared to be logical, later in life. A utilitarian is bound to make judgements about the quality of life of someone who is chronically ill, in pain, or in misery or misfortune; and may well put greater weight on the cost to fellow members of society of someone so unfortunate, in order to estimate his overall utilitarian ‘value’. Euthanasia or forced suicide is the logical consequence of such a philosophic position, when confronted by persons who are suffering or burdensome to others, just as abortion is the logical choice for those to whom bearing a child would seem to be a personal inconvenience. Cardinal Winning’s pronouncements and action were a profound challenge to these views. Looking back on all this I find myself continuously returning to Veritatis Splendor, Pope John Paul II’s Encyclical Letter on the Feast of the Transfiguration in 1993. It had been out for four years when I took up office. But it seems to me that its true prophetic importance is only now becoming fully apparent. For it is in this letter to his fellow bishops of the Catholic Church that the Holy Father shows how so many modern theological, sociological and philosophical notions are inconsistent with the splendour of the truth of the Catholic Faith. He reminded the bishops that the breaking of the law of prohibitions in the Commandments is never right. That it is always wrong to do evil so that good may prevail. In doing so, he condemns consequentialism and proportionalism which seek to decide whether an action is good overall in the light of its results or the balance between its good and bad effects. He reiterates the Church’s objections to subjectivism (leaving the individual to make decisions and act on the basis of conscience without the guidance of the Church’s teaching) as well as utilitarianism and relativism which always have elements of consequentialism and proportionalism. He also warns against the growing tendency to decide moral issues on the basis of a democratic survey or referendum of the views of citizens. Over the period of ten years since this Encyclical was written, we have seen in Britain a great growth in this trend. Government policy, and even the ethical and theological positions on moral and even theological questions of religious bodies outside the Catholic Church, are increasingly determined by surveys or the work of focus groups. This can never be the Catholic way. The Holy Father also warns against so-called ‘pastoral solutions’ to problems which the bishops face in regard to clergy and laity who openly live in contravention of the law of prohibitions in the Commandments. Alas, the content of this Encyclical has not been truly understood, or its advice implemented, nor have its arguments always been used by writers such as ourselves to help stem the tide of false and destructive philosophical notions in the secular world. Most Britons have not recently been particularly concerned with philosophic issues. But so-called British pragmatism has a kind of philosophic basis, even if a wobbly one, and this needs contesting. During the last six years I would single out two particularly destructive notions whose effects have still a long way to go in making life in Britain worse. The first was an unwise attack on the idea of deference by a Conservative political leader. To be fair there was at the time some attempt to distinguish between respect and automatic deference. But such distinctions are always ignored by the powerful and the bully in a community. Of course there have always been occasions when the action of particular authorities may need contesting. But the systematic attack on deference as a principle, and even the widespread promotion of a spirit of subversion against all existing sources of authority, which I know from my time at the Department of Education has been advocated by many teachers in our schools since at least the nineteen-sixties, has done immeasurable harm. The texts of much popular music are often explicit or implicit attacks on deference. The results in very many schools, where the teachers themselves have finally lost all authority, are plain to see. Corporal punishment has not been abolished in the education system; it is now merely in the hands of bullies among the pupils who increasingly also terrorise their teachers. It is only pupil bullies that demand and receive deference. This situation is likely over the short term at least to get worse not better. A sense of deference needs cultivating not destroying. As creatures, we need deference towards Almighty God, and our Lord in the Blessed Sacrament. We need to have deference towards our parents, our teachers, and all who are trusted with legitimate authority. Of course we should keep a critical eye on authority, to ensure that it is acting in accordance with natural law. But provided that it is, the proper attitude is surely one of deference. The present Prime Minister’s attack on the so-called forces of conservatism (admittedly, in part an attempt to head off the re-emergence of trade-union militancy), and his mantra of ‘modernisation’, can also be construed as an attack on deference: that proper respect which any sustainable society needs to show towards its own past, and the institutions which grew out of its history. Common sense, and a study of history, teaches us that ‘modern’ for its own sake often means ‘worse’. Another widespread concept, which has become a commonplace, and is used by both politicians and increasingly by members of the general public is the catch-phrase: ‘it’s time to move on.’ This is increasingly used as an excuse to justify abandoning responsibility and loyalty to past commitments, spouses, parents, friendships, even due loyalty to an employer or community. It is often used as a justification for selfishness. It is usually contrary to the traditional cardinal virtue of fortitude, and often of that of justice as well. Of course, there may be circumstance where a person, on examining his conscience, and, after reflecting on the theological and cardinal virtues, may come to the conclusion that change is required. Conversion of heart requires change. But a facile notion that when there are difficulties, one should move on, is enormously damaging to the individual concerned, and to society, once it is becomes accepted as a reasonable motive for action. Taking all the above into account I am forced to be realistic and to conclude that overall the influence of the Church has perceptibly declined in Britain over the last six years, and that it has not been successful in challenging the culture in which we live. The optimism felt six years ago has proved to be largely unjustified. The media has overall shown its true anti-Catholic colours, and the Church seems to be largely powerless to contest this onslaught successfully. This is not to say that there have not been some signs of hope: the growth of the new movements, the revitalisation of some religious communities, particularly the more traditional ones; some small improvements in the dignity and reverence in the celebration of the liturgy, although this is patchy; the continued strength of purpose of those who commit themselves to a worthy celebration of the old rite. I also detect some growth in the public’s understanding of the importance of the Church’s role in art and music. I am thinking particularly of the amazing public response to the Seeing Salvation exhibition at the National Gallery. But I cannot honestly say that there are many signs that the general public sees the true connection between the beauty of the Church’s art and music in the past, and the beliefs and teachings that God has uniquely granted to the Catholic Church for all time. My reflections on the Keys are not quite so gloomy. We have over 100 members, most of whom are active. We have managed to attract a high standard of speaker at meetings. Attendance has overall been very good. We do not always recall that before 1997 we had generally managed to be accommodated for meetings around Fr Kit’s dining table. We have introduced the successful Young Catholic Writer of the Year competition, now in its fifth year. We have been keen supporters of Towards Advent, which is now established as a major event in the calendar of the Church. We have been able to organise and find support for an annual Keys weekend which has taken us to some of the most interesting venues with a Catholic resonance in the kingdom. We have also issued a regular Newsletter which has been a forum for news and views of members. The Guild has always been an institution in which friendships among writers have been fostered. How could it be otherwise with its distinguished history of historic friendships, such as those of Chesterton, Belloc and Baring? The Guild’s newer activities have, I believe, only served to strengthen this. I would, however, like to see somewhat better attendance at the Guild Mass, as an expression of our corporate unity and links with past dead members. It may be that my successor and the Committee should address this. Perhaps more members should be involved in reading and serving at Holy Mass, if that were to be acceptable to our chaplain. We have also had a few occasions on which there has been a sung Mass, and we have had one celebration in the old rite. Perhaps we might look further into such possibilities in the future. It might even be possible to link up with some group who might like to sing with us, or who would help us form a nucleus for providing music for ourselves. Anyway that is something I would hope might find the support of members in the future. As I leave office I would particularly like to thank most warmly Fr Kit and Rosemary for their continued support. It is absolutely splendid that we have continued to be able to have our headquarters at St Etheldreda’s free of charge over the last six years. I am also grateful to the various members of the Committee, who have been very willing, perhaps too willing, to give me quite a free rein. Joanna Bogle has been a specially loyal and continuously imaginative and energetic Vice Chairman. Without her efforts many of our initiatives would never have happened at all. I am also indebted to Julia Nutter, Chris McNicholas and Gregory Nash for their work as Membership Secretary. A warm tribute also goes from me to the former Chairman and former Masters of the Guild: Piers Paul Read, Uvedale Tristram and Kevin Grant, who have always offered me just the right counsel when called upon in my hour of need. Uvedale has also ensured that many of our distinguished speakers’ talks have been recorded. It has been a great honour for me to have followed in their footsteps. Finally I would like to thank all Keys members for their personal support over the years, even in some of the wilder projects, such as saving the Catholic Central Library, in which I and others have embroiled the Keys. It has always been a great privilege to have been a Master who is the servant of you all. With my best wishes for the Blessed Season of our Lord’s Epiphany Yours in Domino, Antony PROGRAMME FOR 2003 Please do not forget the Annual General Meeting on Thursday 23 January, preceded by Holy Mass at 6.30pm. The Committee is proposing that the Rt Hon Ann Widdicombe MP should succeed Antony Tyler as Mistress of the Keys. If she receives the support of members and is elected, this may mean some meetings in the Houses of Parliament. Fortunately Keys members have proved ready to adapt to this since we have already experimented with this before. But St Etheldreda’s will remain our base and Fr Kit will continue to be our Chaplain. It has been a wonderful privilege that we have been able to count on him and Rosemary Nibbs for support over the years. Antony is hoping to see as many members as possible at what will be his last meeting as Master. The Speaker after the AGM will be Professor Paul Williams, who will have just retired as Head of Theology and Religious Studies and Professor of Indian and Tibetan Philosophy at Bristol University. Once a Buddhist convert from Anglicanism, he has recently become a Catholic. He will be talking about his recent book on his conversion, The Unexpected Way. There is long review of his book in the recent issue of the journal, Laudetur, produced by the Benedictine Abbey of Farnborough. The article raises a number of issues about Buddhism and Catholicism. It should be a lively meeting. The full programme for the year will be prepared by the new Committee. But a meeting on Thursday 6 March at 7.30 pm has already been fixed at the House of Commons. The speaker will be the Australian author, Tess Livingstone, who will speak on her new biography of George Pell, Archbishop of Sydney. Members should also put the date of Tuesday 8 April into their diaries now for a Keys meeting at St Etheldreda’s. The name of the speaker will be announced soon. There will also be a meeting with a distinguished speaker in May at which the Young Catholic Writer of the Year award will be made. The traditional Keys weekend will almost certainly be held as usual towards the end of September. The Keys will again sponsor Towards Advent, which will take place this year on Saturday 15 November. General the Lord Guthrie of Craigiebank has agreed to be a keynote Speaker at this event. Because of the expected popularity of his address there are likely to be separate special invitations for his speech. NEWS ITEMS Garland of Prayer for Bishops & Priests A Garland of Prayer for the Bishops and Priests of England and Wales was handed to Cardinal Cormac Murphy-O’Connor as a Christmas gift in December, in an initiative sponsored by the Association of Catholic Women involving Keys members Josephine Robinson (chairman of ACW) and Angela Gracey (Treasurer). A delegation met the Cardinal at Westminster Cathedral and presented an illuminated scroll listing over 50,000 decades of the Rosary, 1,820 Masses and many thousands of prayers including Adoration of the Blessed Sacrament, Benedictions, Stations of the Cross, Novenas, and Divine Mercy chaplets. The Gift of Femininity Keys member Joanna Bogle met Pope John Paul II in Rome in November, with other co-authors of the book The Gift of Femininity (Sacred Arts Publications, USA, 2002). Editor, Christine Mugridge, presented the Holy Father with a copy of the book and greetings from all the contributors, who include Focolare founder Chiara Lubich, and American writer Alice von Hildebrand. The book is being reprinted this year by Servant Publications (Ann Arbor, Michigan). Belloc Conference If they are interested, Keys members should clear their decks for the 29th (starting early afternoon) and the 30th of August (departing on Sunday morning with sore heads). It will be held at Plater College. The cost will be £106, which includes everything: two nights accommodation at Plater; breakfast; meals (including a banquet on Saturday evening); tea and coffee; and conference attendance. Cheques should be made payable to 'The Hilaire Belloc Society' and sent to: 1 Hillview Cottage, Elsted nr Midhurst, West Sussex. GU29 OJX. Residential space at Plater is limited and so it will be a question of 'first come, first served'. Speakers will include the Rev Dr. Ian Ker, Aidan Mackey and Professor Jack Scarisbrick (amongst others). A lot of the academic 'output' will be strikingly original. The event will also have a strong social emphasis (Bellocian song, ‘Bellocian’ wine etc). More details from Gerard Hanratty. Email: piersdarcy@yahoo.com Pius XII Keys Member and London barrister, James Bogle, will speak on the subject 'Pope Pius XII: the myth and the reality' at the Catholic Cultural Group, 45 Gloucester Street, London SW1 [nearest tube: Pimlico or Victoria] on Monday 24 February 2003 at 7pm. He will be reviewing and challenging some of the recent allegations and assertions in the media and elsewhere about the late Pope. Keys members welcome. CASTA MERETRIX: THE CHURCH, HOLY AND HARLOT The talk below was give by Sr Ninian Eaglesham OSB, the Abbess of St Cecilia’s Abbey at Ryde on the Isle of Wight. Members will be aware of the links which the Keys have forged with the Abbey following our visits for Keys weekends in 1998 and 2002. The Abbess, in giving her permission to reproduce it for Keys members, has stressed that it was designed as a Chapter talk for her community, and not as a sermon for Keys members! Nevertheless I have found it to be one of the most profound and inspiring things that I have seen written on the recent troubles which the Church has been going through. I commend it most warmly to your attention. A.T. For a long time I have wanted to say something about the Church, holy in itself yet composed of sinners the casta meretrix in that blunt phrase which designates the Church as both holy and harlot. This theme is painfully topical and that is partly why I want to address it, though this can only be a sketch of the subject. The Catechism states the truth that we all know, in the words of Paul VI: ‘The Church is holy, though having sinners in her midst, because she herself has no other life but the life of grace. If they live her life, her members are sanctified; if they move away from her life, they fall into sins and disorders that prevent the radiation of her sanctity’ (Catechism of the Catholic Church 827). The Church solemnly proclaims some of its members to be saints, living to the full this life of grace, and affirms that, in the Blessed Virgin, the Church has already reached that perfection of holiness where it exists ‘without spot or wrinkle.’ In Mary the Church is already the all-holy. Thus we may say that the Church is holy both in its essence and in fact for, on account of Mary, there is no discrepancy between sanctity of Church and sanctity of member. She is the perfect exemplar and type of what the Church is in her nature and what she is meant to become in all her individuals. Von Balthasar expresses it thus: ‘In Mary the Church is also personally immaculate and beyond the tension between the immaculate and the ideal.’1 Sinners still live with this tension, although we may have the promise of the life-principle of grace within the Church upon which we may choose or refuse to draw. If Mary can be the exemplar and type of the sinless Church is there a way in which the sinful member may typify it, even if necessarily on a different level? Origen said yes. While he maintains that the Church is typified in her saints and loved by Christ as such, he would extend his typology to include those figures