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"Of all deceivers...

"...fear most yourself."


One slightly annoying aspect of the current state of this blog is that at least half, maybe more, of the visits to it are from people who have searched for some relatively obscure thing and gotten a link to one of my posts. Whether or not whatever they found here is useful to them or not, they don't stick around, and they don't come back, at least not soon or regularly. Well, that's fine--happy to be of help, if I was. But it means that when I look at my statistics and want to know how many people read the blog intentionally, I have to figure the number of visits by those people, as opposed to those who have been pointed to some specific post on some specific topic and are otherwise not interested, is at best half of the already small number.

One of the more frequent hits is the 2012 post called "Getting Started with Kierkegaard." A fair number of people want to do that, I guess. The post consists of little more than the question: where to start? And there are some good recommendations in the comments.

Which did I pursue? None. The last two comments there reveal the sad picture: about this time last year someone asked if I had an answer to the question. Sadly, I did not, because after eight years I had not so much as picked up one of Kierkegaard's books: it was another of my intellectual projects that failed before it really got started. 

But I have resumed it, thanks to the Eighth Day Books catalog that I received some months ago. They offered a book called Provocations: Spiritual Writings of Søren Kierkegaard, which is a compendium of brief excerpts intended to provide an introduction to Kierkegaard's thought. I thought that might be a good way to take up my abandoned but not forgotten plan. 

Having bought the book (from Eighth Day), I was a little disappointed to find that the editor has in some cases resorted to paraphrase and abridgement in the interests of making Kierkegaard's meaning clear to the more casual reader. Perhaps I'll want to go on from here to specific works. But on the other hand this may be all the Kierkegaard I need.

At any rate I'm finding it very rich in insight, and besides that enjoying it very much. Isn't that epigram fantastic? 


Here's a link to the publisher's description. And by the way it doesn't seem to be available from Eighth Day anymore. 

Re-reading The Moviegoer

I first read The Moviegoer sometime in the mid-1970s, and I loved it. But I was almost completely oblivious to the religious and philosophical aspects of it. I just thought it was a somewhat satirical, yet affectionate, and altogether delightful slice of a certain kind of Southern life. But that was all. After reading his other work, I could see, in retrospect, what I had missed. But as far as I can remember I didn't actually re-read it until now.

I did, clearly, browse through it a bit when I wrote about Percy in the 52 Authors series--browsed it enough to harvest the quotation I included there. That was five years ago, and I haven't changed my general view of Percy since then. On this reading, several things especially struck me:

1) It's even better than I remembered. I've long said, mainly on the strength of that first reading forty-five or so years ago, that on purely literary grounds this might well be considered his best. I say that now. All the others have their considerable merits and pleasures, but this one is the most perfectly formed.

2) All of the philosophical Percy is present here. If he'd never written anything else, this would stand as a statement (insofar as a novel can or should be a statement) of those views. Other works clarify and expand upon the basic ideas, and work them out in different situations with different characters (well, somewhat different). But the essentials are here, and I don't think they changed much over his career. And that implies a certain amount of repetition.

Percy's religious thought, the Catholic Percy, is hardly evident at all, though--only gently suggested. Binx has just realized that "a search is possible," and hardly begun it, though something has been found, or rather has found him. This was a good aesthetic choice, apart from the things Percy has written about theological questions--and answers--being best approached obliquely. For Binx and/or Kate to be converted would have required at least half again as long a book, and as this book stands it is slim and perfectly shaped.

3) I don't really have any clear idea of what's wrong with Kate. It isn't the same thing that's wrong with Binx, though there seems to be some sort of connection. Perhaps it's just that they are both rather severely "maladjusted," as psychologists used to say. I don't know whether they still say that or not, but it doesn't seem to fit with post-'60s attitudes.

4) I realized that I'm also unclear about the exact nature of the "certification" problem mentioned in that quote from Percy which caused me to re-read the book (see this post from a few weeks ago). This business of ordinary reality becoming unreal, and made real by sudden danger or catastrophe, or by being mentioned or represented in a movie, is something he brings up often, and I'm not sure exactly what its philosophical import is. In the first case--the ordinary made real at a moment of danger--is it really anything more than the fact, remarked on for ages and not particularly "modern," that we naturally grow accustomed to things and cease to pay much attention to them? And that we can be jolted into paying attention again by some out of the ordinary event? This is what Percy calls "everydayness" and is really not a strange phenomenon, or at least not one that has anything in particular to do with modern psychological dislocations.

The matter of extra-real existence being given to a person or place appearing in (for instance) a movie is a different story. If you recognize your home, or your hometown, in a movie, or your cousin as an extra in a crowd scene, you do see them as somehow made more real and significant--"certified," to use Percy's term. This is widely true, maybe universally true, and I think most of us have experienced it. I certainly recognize it. And am really quite puzzled by it. I recognize Percy's description, but I can't recall that he really explains it.

I've been thinking about it, and maybe one aspect of it--not the whole thing, but an aspect--is related to Rene Girard's ideas about mimetic desire: that we desire things because we see that others desire them. Similarly, the significance we assign to something is affected by the significance which others assign to it. It isn't desire, specifically, but it's related; it's certainly a type of valuation.

The prevalence of mass media like movies and television makes us tend to see what is represented there as having more significance than our own personal selves and surroundings, which means in a sense more ontological status: the significant is in some way more real to us than the insignificant. I and my surroundings are only significant to me; what I see on that screen is significant to many others. To that is added the vividness, selectivity, and drama with which movies and television invest everything. Few people have in real life the experience of magnificent bravery and skill shown by John Wayne's character in a scene from Stagecoach mentioned by Binx. Or the sheer power, also magnificent though evil, on display when Walter White says "I am the one who knocks." The common phrase "larger than life" says quite plainly what we feel.

Whether it's a great film or a bad film or a glimpse of the spectators at a football game or just a local news broadcast, that "larger than life" factor enters. And so if you see your town or your house or your cousin in one of these, they absorb some of the extra significance possessed by the thing as a whole. We know that others, thousands or millions of them, invest it with significance, if only by virtue of the fact that they see it. If so many think it's more significant than whatever is outside their own front doors, then it must be--you could in a certain way say it is in fact more significant--and therefore seems so to us as well. It has been certified.

Maybe that's what Percy says. I know he goes into this in more detail in Lost in the Cosmos, but I haven't read it for a while.

5) When I first read the book, I had never been to New Orleans, or for that matter to any part of Louisiana. And although I'd been to the Alabama and Florida Panhandle coasts enough to have a sense of what "spinning along the Gulf coast" is like, I didn't really know the feel of the place and its culture in the way that I do now, after living there for thirty years. I don't claim to know New Orleans well, but I've now been there often enough that Percy's descriptions of it have a flavor that they did not before. I've been on Freret Street, though I don't remember noticing a movie house there. and know that the campus which Binx and Kate walked through to get there is Loyola. It might even be possible to figure out which steps they sat on when they stopped to talk, though I'm sure the campus has changed a lot since the late '50s. 

Some Ominous Words

"We live in times when the very composition of man is changing."

The remark was made sometime in the 1980s by Fr. John Krestiankin, a Russian Orthodox monk, and is quoted in a long piece called "The New Martyrs and Confessors: A Personal Memoir of Russia's Orthodox Clergy & Elders Under Communism," written by Fr. Vladimir Vorbyev and appearing in the September/October issue of Touchstone.

(This link may take you to the article; I think it's subscriber-only but this link is supposed to allow me to share it.)

Many years ago--maybe in the late '70s or early '80s, maybe even earlier--I read someone's conjecture, based on some esoteric spirituality that included reincarnation, that there is only a certain amount of human spiritual "matter," and that the ever-growing population of the world, especially its growth in the past couple of centuries, means that this essence is being spread ever thinner among the living. I didn't believe it, but it was one of those eccentric theories that make you think "Well, it would explain a few things." 

I have often, over the years, going back to my acquaintance with the literature of the past when I was young, felt that the writers (and other artists) seemed to be made of...well, "sterner stuff" is the phrase that comes to mind after "made of," and that's probably part of it, but there's more to it than that. And anyway it's not only sterner; it's also in a way softer, more sensitive. In general it seems richer and stronger. I wouldn't really defend those observations as truth, but they are, as I say, something that has passed through my mind. I thought of it again a couple of years ago when I was looking through a trove of family records going back into the late 19th century. There were, for instance, poems written more or less casually in letters or published in the local paper that were remarkably well-crafted, certainly beyond what an ordinary person of ordinary education would be likely to produce today. And I guess we've all seen and heard of the McGuffey Readers of that time which were used in elementary schools but would be considered too difficult for our high school or even college students.

I don't wish I had lived in 1850. Or 1150, or any other time. I don't think we can say that people were any more virtuous before, say, 1900: those times were full of brutalities which were accepted as normal but which horrify us. And yet: doesn't it sometimes seem that we are a smaller, more trivial people than we once were? Fr. Vladimir continues:

At first I couldn't understand these words, but then I recalled the Book of Genesis, which says that God sent the Flood to the earth when he saw that men became fleshly (9:3). "The very composition of man is changing" meant that the spirit was diminishing. Alas, there are more and more people in whom it's hard to perceive their spiritual nature, because for some reason they want to behave like beasts.

It isn't the comparison to beasts that strikes me so much as "the spirit was diminishing." I don't know if that's the best way to describe it, either. But I've had the feeling for a long time that there is something bad going on in our culture that is spiritual and very deeply hidden, something more fundamental than mere skepticism, hedonism, and materialism--something that helps to give those their power. 

Does the Pope Believe in the Resurrection?

Some weeks ago I was asked about a remark attributed to Pope Francis by that journalist he talks to from time to time, Eugenio Scalifari. According to Scalifari, the pope said that the resurrection of Jesus did not actually happen as a physical event. This was one of those conversations with the 90-plus-year-old journalist who neither records nor takes notes of his "interviews." So (1) who knows what Francis actually said? (2) who knows what Francis actually meant? (3) who really cares, unless something more definite is known about (1) and (2)?

So much for that. But my correspondent had searched for something like "does the pope believe in the resurrection?" and had turned up something more serious, albeit happily more obscure. The web site of a self-described "reformed, Calvinistic, conservative evangelical publisher" based in Edinburgh, "Banner of Truth," asserts that Benedict XVI clearly denies the resurrection. A look around the site reveals that it also pushes old-school anti-Catholicism: Far From Rome Near to God: Testimonies of Fifty Converted Catholic Priests. So it's not surprising that in an article called "Does the Pope Believe in the Resurrection?" Matthew Vogan says the answer is no:

Continue reading "Does the Pope Believe in the Resurrection?" »

The Dangers of Being a Player

Perhaps you've heard of a little controversy involving First Things. It seems that the editor, R.R. Reno, issued a quarrelsome Twitter post or two in which he called people who wear the masks prescribed as COVID-19 preventatives "cowards." I was aware that he has been skeptical and even scornful about the way the pandemic has been handled, and that some people were pretty annoyed with him on that score. But there was apparently quite an outcry about the "cowards" business, resulting in a lot of discussion about the magazine, its history and future. 

Here's Rod Dreher on the matter. (And here is his account of the initial explosion, if you aren't already aware of it and want to know.) 

When First Things appeared in the '90s I read it occasionally and liked it. But I didn't subscribe because (1) many of its articles were too academic for me, by which I mean they assumed a level of education that I don't have, and (2) it seemed to have a sort of program which I did not entirely buy into. That program was generally identified as neoconservatism. And I had many points of agreement with it. After all, I was and am in some literal sense a neoconservative in the strict sense of being one who was on the political left and moved to the right. But of course the term in practice encompassed and implied much more than that, so I didn't apply it to myself.

But I was bothered by something deeper than that, something I was only vaguely aware of and never gave much thought to. A sentence in Dreher's post (the first one linked above) gave me an abrupt realization:

Neuhaus’s great triumph with First Things came from his aspiration to make it a political player. He succeeded.

Yes, and that was the problem. When you want to be a player, you have to cultivate alliances, flatter this one and shun that one, calculate your position, keep a close eye on what people are saying about you and whether or not they are people who matter...on and on. I don't say that it's an indefensible thing. Maybe you can advance good causes that way. Maybe you can't accomplish anything much in the world without doing at least some of that. But it's not for me, and I think the scent of it--the impression that Neuhaus and company enjoyed that game, took pleasure in hobnobbing with the high and mighty--always bothered me.

Well, it's easy for me to criticize; I couldn't do that stuff even if I wanted to. I'm just not made that way. But, my personal qualities or lack thereof aside, the effort to become a "player" as a means of advancing the Gospel, or, more mundanely, of advancing political causes that you see as advancing the Gospel, poses obvious dangers. Dreher points out (the first post I linked to above is very much worth reading), and I think he's probably right, that the identification of First Things and neoconservatism in general with the Republican party has really damaged the effectiveness of the magazine even within the scope of Christian politics. The identification of so many prominent "public" Christians, including many of those at First Things, with Donald Trump has done even more. 

I don't mean the simple act of voting for Trump. In 2016 you had a choice between Trump and Clinton. In 2020 you will probably have a choice between Trump and Biden. (Let's ignore the third-party option; anyone who takes that road understands that his candidate has no chance of winning.) Given that choice, there are plenty of good reasons to vote for Trump. What I mean, what's doing the damage, is not that, but the fanatical embrace of Trump as righteous prophet-savior ordained by God to lead his nation, and Christians in particular, out of the wilderness. This is just the right-wing counterpart of the left's Obama-worship. And both, as I keep saying, are symptoms of a very bad development in American politics: the elevation of the presidency into the role of god-king incarnating the soul and will of the nation. You can hardly get more un-American than that.

More significantly for the fortunes of Christianity in America, though: when idols fall, those who have embraced them fall with them.

What Happened In the 1960s?

NOTE: the essay itself has been removed for the moment. Explanation later.

As some readers of this blog know, I've written a book which is part memoir and conversion story, part cultural history of the phenomenon we call "the Sixties." I have a certain amount of evidence that the attempt is not really successful. It's too long, for one thing: somewhere around 130,000 words, which makes it comparable in length to The Seven Storey Mountain (a book which I thought too long when I read it--so why did I think I could make one of equal length interesting?) I have a version which chops out most of the discursive social-philosophical-religious stuff, leaving something that's basically a memoir, and kind of a so-so one in my opinion. It's doubtful that either is going to see the light of publication day. 

In the first version, there's a long chapter which is a sort of bridge between my life up until I left home for college, and my plunge into the '60s cultural revolution. It attempts to describe the forces that made the revolution happen, the conditions in the mid-'60s which made many of us who were growing up at the time join that movement. I cut it out entirely from the second version of the book. But I think it's a worthwhile reading of those times and the way they led us to this time. So I cut it down by several thousand words, removing personal stuff, and leaving something that I hoped might interest a magazine.

Well, that didn't work out. I shopped it to half a dozen magazines and got no interest. So: one reason for having a web site in the first place is that one can publish whatever one damn well pleases. I've now posted the essay here, not as a blog post but as a standalone page. You can get an idea of what it's about from the original title: "The Tube, the Bomb, and the Closed World." Those are three of the factors I hold to have been of great importance in producing the revolution. The third one refers to the metaphysical closure of the Western mind over the past couple of centuries. As I say in the opening of the essay, understanding the phenomenon of "the Sixties" is important to understanding the culture war which it set in motion.

I should warn you that it's just under 4000 words long, which is rather lengthy for online reading. (The close approximation to 4000 is not an accident: that's the maximum acceptable length for articles at one of the magazines I sent it to.)

The Minding Scripture Podcast

Here's something for you to do at home if or when you are sick of reading, listening to music, and watching movies and TV. (That's meant as a joke. Personally I don't think I could ever get entirely sick of doing those things; each of them separately, maybe, if I couldn't switch to one of the others.)

"Minding Scripture" is a podcast from Notre Dame (University of, not cathedral) in which a group of scholars drawn from the Big 3 monotheistic traditions look at the various scriptures of each from the point of view of their own faith. There is a core group of four Notre Dame faculty members (see this), of whom Francesca Murphy is one, and who are joined for specific episodes by experts in the topic at hand. 

When I first heard of this I didn't think it would be my cup of tea; scripture scholarship is not high on my list of interests. Much lower on my list of interests, usually down into the realm of active avoidance, is discussion of "the historical Jesus," which I generally take as suggesting that the Jesus of the Church is, to put it bluntly, imaginary. But out of curiosity I decided to give Episode 2: The Historical Jesus a try, and found it quite interesting, though if I heard correctly, the visiting expert--John Meier, author of Jesus: A Marginal Jew--said near the end that there is almost nothing in the Gospels that we can take as being the actual words of Jesus. I emphasize "if I heard correctly," because I was listening while out for a walk and was crossing a busy street at that point. I never went back to see if he really said that, but even if he did, I don't have to (and don't) buy it, and there were a lot of interesting details about the life and language of the times.

I went from there to Episode 4: The Translation of Scripture, in part because David Bentley Hart is one of the visitors (the other is Robert Alter), and I really wanted to hear what he sounded like. Answer: exactly what I expected. That episode was completely fascinating, and I can recommend it without reservation.

I've listened to a couple of others now, and I don't know that I'll listen to all of them (there are currently seven). But the series is certainly worth checking out; the conversations are both engaging and interesting. Here's the link again.

The Eighth Day Books Catalog Is Back

I say that even though I had never seen it until a few days ago, when it arrived in the mail, announcing its return. I didn't know it had been away. I've been hearing about Eighth Day Books for years, but didn't know much more than that it is a highly regarded Christian bookseller, with an Orthodox slant. 

I think they got my name and address from one of the magazines I subscribe to. I can tell because they have my name as "Maclin," not "James M" or "Mac." Maybe it was Touchstone. Or Dappled Things. In any case, I'm glad they did, because it's a great catalog. If you're not familiar with it, but you used to get the old A Common Reader and/or Cahill and Company catalogs, this can fairly be described as a Christian version of them. I know, Cahill was/is Christian, but, as I recall, in a sort of lite way. And I seem to recall liking Common Reader more, but it's a shaky memory.

At any rate I did love the Common Reader catalog, which I think was killed by Amazon. It was a good read in itself, and although I did not order very often from it, because I didn't have much money to spare in those days, it did introduce me to some writers of whom I had not previously heard, such as Alice Thomas Ellis and Ronald Blythe. (I hope I'm not giving it credit that should go to Cahill and Company; these are decades-old memories.)

The Eighth Day catalog is just as good, just as much a good read. I've now looked through most of, and read much of, its 130 pages. I have to admit that I have no plan and not a great deal of desire to order books from several of its categories: Theology and Patristics, Ecclesiography, probably not even Spiritual Direction or Athletes of Prayer. At one time I might have coveted some of these, but at this point in my life much of it seems too specialized for me. But the literary stuff, and the more general philosophical-theological stuff--well, I've already marked several titles to be ordered.

For instance: George Steiner, known primarily as a literary critic, died recently. Many years ago (close to fifty) I read some of his reviews in The New Yorker and was impressed enough by them that his name stayed with me as a writer I might want to investigate further. I think it was one of these which included a remark which has stayed with me ever since: that The Waste Land was "a last run through the stacks before they close the library." I never have followed up on that impulse, but news of his death reminded me of him. And here's this catalog which includes two intriguing titles by him, Real Presences and In Bluebeard's Castle.

And I do intend to order them from Eighth Day, possibly even using the order form in the back of the catalog. Even if one disapproves or is suspicious of Amazon in principle, the temptation to use it is often almost irresistible, for reasons which I'm sure we all know, and which come down to "it's so convenient." For a while I tried to make myself use my local independent bookstore instead, but essentially everything I want is a special order for them, requiring two trips to the store (one to place the order, one to pick it up). Also: (a) I suspect special orders are more trouble than they're worth for the store, and (b) I don't think the store needs me. This has become a pretty affluent town over the past 25 years or so, and the store now includes a coffee shop and a music venue, and seems to be doing very well without my occasional few dollars.

Here's the Eighth Day Books web site. At a quick look I don't see a way to sign up for the catalog, but maybe if you order from them they put you on the list. Another reason for buying from them is to keep getting the catalog, though I suppose it doesn't change very much from one edition to the next.

The Rise of Skywalker

I probably wouldn't have gone to see it if I didn't have grandchildren who are very interested in it. I'm interested, too, but not all that interested; I would have waited till I could see it on Netflix or Amazon.

I haven't read many reviews, but I have the impression that most reaction, at least from people who care enough to review it or discuss it on the internet, has been on the negative side. And if you read the commentary of a true fan, you'll find all sorts of details and disputes about whether this or that aspect of it was good or bad. There seems to be a lot of discussion about whether this last trilogy is coherent, as the second film in it was directed by a different person from the one who did the first and last. And there's a lot of discussion about whether this trilogy completes or defaces the original.

(If you are not familiar with Star Wars: the main storyline is covered in three trilogies, episodes 1 through 9, which tell a story in chronological order. Discussion of these is sometimes confusing because that is not the order in which they were released, which was in sets of three: 4, 5, 6; 1, 2, 3; 7, 8, 9. Complicating the discussion are a few movies and other "product" which are not directly part of that main story.) 

I don't really care very much about all that. The Star Wars movies are not great art. I don't think they will be regarded as such a hundred years from now. And the critics who complained about all the plot devices that have been recycled from the first trilogy are right. This is at least the third time that the resolution has hinged on a desperate mission (apart from the furnishings, a reprise of World War II air combat dramas) to stop the Most Evilest People Ever from using the Most Ultimatest Weapon Ever to rule the galaxy. (If I had been one of the writers, I would have tried to sneak a muttered "Yeah, that's what you said last time" into one of those conversations.)

So are those who complain about plausibility. That's a bit like complaining about Jack and the Beanstalk because as far as we know there are no magic beans. Still, as the characters in Rise of Skywalker talked of "making the jump to lightspeed," I kept wondering if any of the writers knew what a light-year is and how many of them separate the stars from each other. If I understood the opening, most or all of the action of this movie is supposed to take place in sixteen hours. 

And the space combat sequences are tiresome. And so are the light-saber duels. And after eight movies in which the storm troopers' armor protects them from nothing, and they are able to hit nothing with their blasters, there's no reason to change now. And I really don't care about the race-'n'-gender tallying that popular art today is obliged to acknowledge.

All that said, I enjoyed it, I was even touched by it, and will probably see it again. Part of the reason for that is nostalgia. Here's what I said a few years ago, after seeing Rogue One (which is not one of the nine, but fills in the narrative immediately preceding Episode 4, i.e. the original movie):

Princess Leia appears briefly at the end, and the filmmakers somehow gave her the face of the young Carrie Fisher. I was oddly and surprisingly touched by that, as I had been by her recent death. In trying to figure out why, I concluded that it was partly because the original movie had seemed such a breath of fresh air to me. I remember very well the night my wife and I had gone to see some other movie--I have no idea what it was now--and saw the Star Wars preview. We looked at each other and said "We have to see that." And we did, and it was delightful.

The '70s had been a fairly dark time in some ways, a come-down from the crisis of the '60s and at the same time a sort of consolidation and solidification of some of the more negative things, and movies especially had grown considerably darker: the Dirty Harry movies, for instance, and more artsy works like Taxi Driver. And for me personally it had been a difficult period. Star Wars was a complete departure from all that, with its young and brave heroes and heroine and its simple (or simplistic) war of good and evil. It was also witty and imaginative, which may be hard to remember now that it's become such a part of our culture. It was simple fun, but it also celebrated virtue with no irony at all. 

And part of it is what is suggested by that last sentence: beneath all the often-silly trappings, there are profound truths at the heart of the whole saga: the power of love, renunciation, and sacrifice; the potent but self-destructive lure of hatred; the understanding that one must not do evil in the service of good. Those are the things that touched me in the movie, and if there are logical and narrative holes in the way these are worked out, I was not bothered by them. Maybe that's one advantage of not being a true fan. 

Related: also because of the grandchildren I've watched several episodes of a Star Wars spinoff series, The Mandalorian. So far it's entertaining, but I wouldn't say much more. It was mentioned in the comments here a week or two ago, and I noted that the Mandalorian is essentially the Eastwood character from a spaghetti Western, even to the point of having Eastwood's voice. It seems I'm not the only one to notice this:


Anglicanorum Coetibus, Ten Years On

Here's a good assessment from Joanna Bogle at the Catholic Herald. Good, but in my opinion a bit more rosy than is warranted. And I'd say the headline is definitely too rosy:

It hasn’t been easy. But ten years on, the ordinariate is a success story.

I won't say the text contradicts that, but it certainly qualifies it. (And most likely the author did not write it.) Joanna Bogle is British and is writing mainly of the UK. Here she describes the phenomenon that apparently surprised a lot of people who thought that the development would be enthusiastically welcomed and that significant numbers of Anglicans would "come over":

A meeting of Forward in Faith, a network of orthodox Anglicans and the leading organisation on the scene, was quickly summoned. And that was when disappointment set in. The reaction of many was not what had been expected.

“We couldn’t believe it,” the ordinariate member recalls. “Speaker after speaker rose to say, ‘Oh, I don’t know … I don’t think this is for me,’ or words to that effect. Where some of us had assumed a general rejoicing and some practical plans on how to go ahead, there was just a flatness, a sort of bland rejection without any real reasons given.”

More or less the same kind of thing happened here. I was not altogether surprised, as I thought the number of interested Episcopalians and "Continuing Anglicans" was relatively small. It's not as if the heterodox drift (to put it mildly) of the Episcopal Church was a new thing. It was obvious and obviously well under way when I converted in 1981. Most people who were truly unhappy with those developments left years ago. As someone I know put it, "that pond is fished out."

And some big proportion of the Continuing folks seem to be very definitely Protestant. Or, if they think of themselves as Anglo-Catholic, are pretty well committed to the idea that they don't need to be in communion with Rome because they're already Catholic. Scratch these folks, and you'll usually get a distinct whiff of old-fashioned British disdain for "the Roman church." I suspect something of that is behind the "bland rejection without any real reasons" which Bogle describes.

(Here I will air one of my numerous pet peeves: the Anglicans who deny that there are any significant theological differences between them and Rome, yet when asked "So why not accept Rome's teaching?" immediately name a number of theological differences that they cannot accept. Either they're significant, or they're not.)

I don't follow these things very closely, but I'm told by those who do that the U.S. Ordinariate is doing better. Our local group, the Society of St. Gregory the Great, is hanging in there, not growing much but not in immediate danger of death, either. And the Ordinariate's cathedral, Our Lady of Walsingham in Houston, seems to be thriving. I was there a month or so ago and it was a pretty impressive experience. I had meant to do a blog post about it but haven't gotten around to it. There's more to the Walsingham story than Anglicanorum Coetibus, though: it came into being under John Paul II's Pastoral Provision in the early '80s, so it has relatively old and deep roots now.

As I see it, AC was about thirty years late. It is what the Pastoral Provision should have been; the PP was far more limited in scope than the Ordinariates. (See this for what the PP effected.) I think more Anglicans in this country would have come over if something like the Ordinariate had existed then. I almost said "too late," but that implies a hopeless situation. In this case "never too late" and "better late than never" apply. I think of us as nurturing a small and slow-growing plant which may grow into a great tree long after I'm gone. Maybe it will, maybe it won't, but it certainly won't if we don't keep it alive now.

Thank you and God bless you, Benedict XVI.

ShrineOfOurLadyOfWalsinghamShrine of Our Lady of Walsingham at the Cathedral in Houston