Priestly Culture

6/21/21

Duccio, "Flagellation"

To continue this idea of a flourishing priestly culture.

Can we point to any authority on the matter? Can we find those priestly cultures that are flourishing, somewhere, and see what they have in common? That would be one task: to gather into one space, on one sheet of paper, a list of those presbyterates.

I’ll need to guard against my tendency to present an idealized portrayal of a non-existent priestly culture. This is why, if there are real examples out there—even if they are partial examples—let’s have a look at them.

I’ll say, perhaps I’ve already said it, the local constituents of the priesthood in this region of the archdiocese seem to socialize well together. What that actually looks like is the rather consistent acceptance of individual invitations to dinner on Saturday evenings. Generally anywhere from a third to sometimes a half of all of the priests in the region will, on a near weekly basis, and on rather short notice, show up for a simple dinner. There are only a few who have never joined. There are a few who nearly always join.

I wonder if this example, Saturday evening dinners, has much potential itself of developing into anything beyond just a reliable occasion to have a simple dinner and some conversations with confreres. If it’s just that, it serves a purpose. Adjacent events resembling parts of it could be rather easily spun off. That would be another purpose it could serve, namely, to show how easy it is to have successful outreach to the other guys. What those other possibilities could be, we simply do not know. I suppose they could be just about any good thing.

Cont'd from this earlier:

6/17/2021

A Flourishing Clerical Culture:

What’s it look like? When did it ever exist? What’s to prevent it from bursting onto the scene? Would we even recognize it if we saw it?

I imagine there are certain local presbyterates, or priestly societies, or religious communities that have a healthy clerical culture amongst themselves. What do they have in common?

It’s perhaps easier to spot the earmarks of unhealthiness within a priestly culture: internal strife, mistrust, frequent defections, disobedience, obstinacy, self-aggrandizement, jealousy, indulging in excess, unchastity, worldliness, cowardliness. This is not an exhaustive list. But where these vices abound among priests, it bodes ill for them and for their people.

Is there even such a thing as a common priestly, or clerical culture? Culture implies symbiosis, mutual enrichment, growth & development, organic unity, favorable environmental conditions, admixture of various particularities. The fundamental ingredients of any culture would need also to be healthy themselves, or at least not unhealthy. “A good tree produces good fruit.”

The distinctions of professional cultures in the secular world naturally resemble the character of the common trade or skills of its constituents: military, sports, education, business, arts, legal, medical, etc. The professional cultures in these various fields reflect the goodness of the field itself, even while they are determined by the character of individuals who participate.

The same can be said for spiritual cultures

It would seem vital for a healthy priestly culture that its nucleus always be what distinguishes it from any other professional or spiritual vocation. As long as the priestly character is at the heart of priestly culture, then what grows up around it can resemble the particular qualities of the men who comprise it. If the heart of the priesthood is replaced with anything other than what is essential to the priesthood—even if they be good other things, hopes for a healthy particularly priestly culture cannot long endure. The culture may be professional, it may be spiritual, it may be personal, but it won’t be priestly.

Image: Duccio, "Flagellation"

A local parish feastday

Duccio, "Descent"

6/16/21

Today’s the feast of Saint John Francis Regis. According to the wikipedia page, though, 10 September is also listed. I’m not sure what the difference is between the two dates. We’ve got a local parish, here, named for him so we’ll be heading over there today to visit the parish Church, pray there, greet the pastor and get ourselves a plenary indulgence.

This visiting the local parishes on their feast days, I hope, can become a popular thing if we put our minds to it. Here in mid-June we’ve got four local feasts within a few weeks of each other: Sacred Heart, IHM, Regis, Gonzaga. If we’re not all the way to point of each parish having a blowout bash, full festival, bishop coming to say Mass, etc, for their feast, then in the meantime a reasonable way to observe the day might, at least, be to rendezvous for visit and then grab some lunch nearby.

Lunch, maybe better than dinner to mark the day since we already have the custom of meeting regularly for dinner and doing so yet again might not carry with it the sense of a particularly special significance. Lunch—or, imagine it, breakfast—on the other hand, would be a great way to mark the day. We’d have to make sure our schedules were clear and we’d take time away from the parish—even if just for a couple of hours, and we’d pray and celebrate.

Today is Regis, the next one, Monday, is Gonzaga. Key to getting these set up is the advance notice. That’s where I definitely need some help. I’m not a planner, temperamentally. I’m way better thinking on my feet, spontaneously. Planning is plodding, that’s how it feels to me anyway. Still, I can appreciate it’s value, even if only theoretically, and I do know that a decent heads-up is practically quite considerate of the other guys.

Image: Duccio, "Descent"

On writing

6/9/21

Duccio, "Before Anna"

Remedying the mishandling of the MBS.

Slow to dive in, this morning. There may be a couple of reasons why. One is that I may have forgotten that this 5:30 AM half-hour of writing is primarily for the sake of developing my writing chops. Practicing the craft. Working it out. It’s primarily an exercise to get the brain going in the morning, but also to get the act of writing going in an increasingly proficient manner.

I foresee that I could be easily adding some bad habits. The kind that come along when you’re self-taught. But I’d rather get accustomed to producing than stifle any production for fear I may be doing it wrong. It’s hard to imagine much harm done to anyone by my honing the ability to dash out 300-500 word bursts.

Right now, I’ve begun with the 250-word burst. It was 200 before that, but I soon realized that was not quite challenging enough. Or, rather, that it wasn’t nearly long enough for me to develop a single thought to my satisfaction. So it became 250.

Very recently it’s become 250 in 30 minutes. Or better, 250 before 6 AM. Lauds are at six. Followed by a half-hour meditation. That goes right into getting set for the day, dressed, showering, etc. By 7:15 or 7:20 depending, I should be ready for Prime and whatever comes next—typically confessions and 8:00 AM Mass.

Cranking out the 250 by 6:00 AM, though, has become the scope of the exercise. At least for now.

I’ve been working on this MBS project on remedying the pastor’s mishandling of the MBS. There, you see. Just putting it so succinctly has brought about another aspect, namely, “What is the scope of the parish priest’s responsibility with respect to the MBS?” This is different from “How does the pastor safeguard the MBS?” Or, “How do pastors remedy the mishandling of the MBS?” Is it possible, to catalogue the entire scope of the pastor’s responsibility regarding the MBS? Yes, of course, it is. But that’s more than I’m bargaining for right here. Will it not suffice to indicate the pastor’s larger responsibility in general and focus specifically on a small portion of it? After all, you’ve got to start somewhere, right?

This last 100-word burst is brought to you by yesterday’s exercise to articulate, as succinctly as possible, the scope of the work. A Pastor’s guide to preventing and remedying common mishandling of the MBS. Keep working at it.

I also think this time can be useful in developing that Rectory blog, and also what I’ll put up on the parish website, too. Frequency of publishing might not be the idea. But frequency of writing is more like it. By honing the writing craft, it’ll help ultimately what content eventually does get published.

Image: Duccio, "Before Anna"

Restating the Scope of the Work

6/8/21

Martini, "Eucharist"

Today is the Anniversary of the death of Fr. Tom Wells. May he rest in peace.

I’m going to pause for a moment from considering JPII’s EE. The reason is that I need to get a firmer handle on the scope of the work that I’m doing. I’m finding that I could put many hours of research into obtaining very little that will fit into the aim of this effort. That is, unless, I readjust the aim to include a broader rage of topics related to the MBS.

But I’m thinking limiting the scope and pinpointing the aim will prevent the study from becoming a deadly bore. Let’s see what I have so far.

How pastors remedy abuses most commonly associated with the direct handling of the MBS?

Let’s unpack this question. What’s it to pastors? What are the abuses most commonly associated with the handling of the MBS? What constitutes the handling of the MBS? Who are to be the handlers of the MBS? When are they to handle the MBS? Where are they to handle the MBS? Why are they to handle the MBS? How are they to handle the MBS?

Let’s further unpack the question. What is the MBS? What are abuses? What are remedies? What is direct and immediate handling, as opposed to any other kind of handling?

A Pastor’s guide to remedying the mishandling of the MBS.

Pastors remedy mishandling.

This last three-word thesis captures it well. It still begs questions, but at least the questions it begs keep us within the scope of the work. Why pastors? How do they remedy? What is mishandling?

A pastor’s protocol for preventing and remedying the mishandling of the MBS.

Image: Martini, "Eucharist"

From RS to EE

6/5/21

Duccio, "Christ before Caiaphas"

So that’s a walk-through RS. Now that that’s done, let’s take a step back and see where we are. For instance, where were we when we decided to get into RS, to begin with?

April 15th was when I decided to take a look at RS. At that point we had already been through the other instructions on reserving and keeping safe the MBS. April 18th I began my dive into RS. I noticed it refers to JPII’s EE and thought it may be a good idea to review that one.

Let’s look at EE for a moment and see if it in fact helps us out, of if it takes us rather too far afield from our purpose.

EE is 62 paragraphs spanning six chapters plus an intro and a conclusion. The six chapters cover the Eucharist with regard to: faith; the Church; apostolicity; ecclesial communion; worthy celebration; Our Lady.

I recall paragraph 25 for some reason. Ah, yes. Pastors are to promote Exposition of the MBS. Chapter Five on the Worthy Celebration also seems like it may concern our purpose which is to clarify for the pastor his duties concerning the most direct and immediate custody of the MBS. I emphasize direct and immediate as opposed to general, ideal or even remote handling. This is to limit my topic, and also to show how brightly the Church has already delineated the boundary between what constitutes correct discipline versus abuse under the most clear and present circumstances. Certainly preaching heresy about the Eucharist presents a clear danger immediately affecting faith in the MBS. But I’m concerned even more directly about the handling of the MBS. Hence: Reservation, Veneration, Communion.

RS Conclusion

6/4/21

Duccio, "Carrying the Cross"

RS 183-184 encourages all of the faithful to protect the MBS from every irreverence, distortion or abuse. It refers to this custody as a duty incumbent on each of the faithful.

The Instruction first urges everyone to do all that it in the power of each to ensure the safeguarding of the MBS. It next reminds everyone that safeguarding the MBS is a duty that each one has. It lastly describes the right that each one has of lodging a complaint to the bishop or to the Apostolic See regarding liturgical abuse. In this regard, urging truth and charity, notifying the bishop of the abuse is recommended insofar as is possible.

These conclude RS’s paragraphs on remedies. Summing up this chapter, then, abuses are classified according to three types—1) graviora delicta, 2) grave abuses, & 3) other abuses. There are four graviora delicta. There are altogether thirty-seven of RS’s own paragraphs as well as canons of the CIC indicated describing approximately Fifty circumstances of grave abuse. Recourse in the case of alleged abuse proceeds according to the norm of law. Such procedure begins at the local level may involve, if necessary the bishop and Apostolic See in the investigation, adjudication and the application of an appropriate penalty.

RS: Conclusion

RS 185-186 are the two concluding paragraphs of the Instruction. Citing JPII’s Pastor Bonus, RS identifies the purpose of the present Instruction. The MBS, by building up the Church and establishing fellowship among men, stands against the seeds of discord deeply ingrained by sin. RS hopes with the help of the BVM, therefore, by the diligent application of its instructions to reprobate and remove everything in human weakness that may hinder or oppose the saving action of the MBS. It lastly exhorts all to participate as servants of the Sacred Liturgy, each according to Christ’s command carried out by the Church.

Image: Duccio, "Carrying the Cross"

Remedies, Process

Duccio, "Pilate"

6/3/21

RS 174-175 refer to other abuses. Besides the matters mentioned above as graviora delicta or as grave abuses there remain other matters which are nevertheless contrary to the norms established by law. The Instruction indicates that these are not to be considered of little account. They are rather to be carefully avoided and corrected. It confirms that the number of violations against the MBS is not exhausted by those indicated in the present Instruction. It restates the general principle that wrongs are to be corrected according to the norm of law.

RS 176-180 details the responsibility of the diocesan bishop to correct the abuses against the MBS. He is to promote the liturgy, the observance of the Church’s law and discipline and to guard against the encroachment of abuses. He is to investigate plausible reports of abuse, referring the graviora delicta to the CDF without delay. As necessary he is to impose canonical penalties, proceeding according to the norms of the sacred canons. He can inform the Congregation for Divine Worship for serious matters.

RS 181-182 describes the process for handling cases of abuse that are referred to Rome. It indicates the assistance which the diocesan bishop can expect from the Congregation in handling the matter, including the help of the Pope in the form of particular dispensations, instructions or prescriptions to be diligently followed.

RS 183-184 encourages all of the faithful to protect the MBS from every irreverence, distortion or abuse. It refers to this custody as a duty incumbent on each of the faithful.

Image: Duccio, "Pilate"

Abuses, Grave Matter

6/2/21

Duccio, "Assumption"

1376: A person who profanes a sacred object, moveable or immovable, is to be punished with a just penalty.

1380: A person who through simony celebrates or receives a sacrament, is to be punished with an interdict or suspension.

1384: A person who, apart from the cases mentioned in cann. 1378 - 1383, unlawfully exercises the office of a priest or another sacred ministry, may be punished with a just penalty.

1385: A person who unlawfully traffics in Mass offerings is to be punished with a censure or other just penalty.

1386: A person who gives or promises something so that some one who exercises an office in the Church would unlawfully act or fail to act, is to be punished with a just penalty; likewise, the person who accepts such gifts or promises.

1398: A person who actually procures an abortion incurs a latae sententiae excommunication.

The question arises: how does the objective gravity of the above-mentioned offenses and abuses directly affect the safeguarding of the MBS? For example, this last-mentioned Canon identifies the excommunication for someone who has actually procured an abortion. But how does this canon safeguard the MBS? One way it safeguards the MBS is that it alerts the offending, would-be communicant in no uncertain terms that he or she has been excommunicated and so must not approach to receive Holy Communion without first being absolved of the sanction.

Canon 916 is helpful here: Anyone who is conscious of grave sin may not celebrate Mass or receive the Body of the Lord without previously having been to sacramental confession, unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition, which includes the resolve to go to confession as soon as possible.

To complete the moral injunction, those who with full knowledge, deliberately consent to any of abuses in these canons must not approach the MBS without first being absolved.

Image: Duccio, "Assumption"

Grave Abuses, Continued in the CIC

6/1/21

Duccio, "Appearance"

138: Leaving the MBS when exposed unattended even for the briefest space of time.

153: Laypersons assuming the role or vesture of a Priest or Deacon.

168: 1) Celebrating any of the Sacraments even while the minister himself has lost the clerical state—save in the exceptional case set forth by law; 2) Having recourse to the Sacraments celebrated by such a minister; These men giving the Homily, or undertaking any office or duty in the liturgical celebration lest confusion arise among Christ’s faithful.

The prescriptions in Nine particular Canons in the CIC are mentioned next. The Instruction mentions that what is laid down in the these canons also be understood as referring to grave matter. These canons are:

1364: 1) The penalty of excommunication for the particular offenses of apostasy, heresy and schism; 2) the penalties affecting a priest: prohibiting against residence; depriving of power, office, function, right, privilege, faculty, favor, title, insignia—even of a merely honorary nature; or 3) prohibiting against the exercise of the things just mentioned above in #2;

1369: A person who, at a public event or assembly, or in a published writing, or by otherwise using the means of social communication, utters blasphemy, or gravely harms public morals, or rails at or excites hatred of or contempt for religion or the Church;

1373: A person who publicly incites his or her subjects to hatred or animosity against the Apostolic See or the Ordinary because of some act of ecclesiastical authority or ministry, or who provokes the subjects to disobedience against them.

Image: Duccio, "Appearance"