The Importance of Ecumenical Dialogue

The Importance of Ecumenical Dialogue
"Oh PLEASE say I'm the Archbishop of Canterbury!"

Monday, 29 August 2011

I Hate Michael Voris, He's Too Good



So we went to the Michael Voris talk last week in London, took our nephew as a Birthday treat! All was going very well, 100% Catholic and not ashamed to say so and if needs be to offend people. "We all need to give more time to Christ, not just in prayer but in studying The Faith. But time is precious, so give up stamp collecting and devote that time to studying The Faith!" Well I almost stood up and shouted 'Amen!'

Then he said, are people over here as mad about golf as we are over there? (He's one of those Americans, tax rebels I call them!) I will never watch golf again, that may be too hasty for an Ent, but I was on a roll!

And then it happened, some nasty sly Gollum type creature in the crowd (without a ticket no doubt), it may have even been an orc, said, "no, football!" Sorry, where is security, where is the organiser, quick Middle Earth will fall unless that creature is silenced. Too late, Saruman has Michael under his evil spell, "Then give up football" he says.

So what to do? Kill everyone one in the room in case this evil spreads? Give up watching Match of the Day and study The Faith? Remember that he is an American, so he's not talking about Soccer?

Or do we just take the example of Paul Smeaton the organiser (so he's to blame) who arranged this talk on a night when Arsenal, his club, were playing live on television? Well I will leave it to you.

On another point, I must say the talk was incredible and will hopefully be on http://www.realcatholictv.com/ soon. Everyone was there, very high profile Priests, Pro-Lifers of every sort, and a wide range of Catholics. I know there was at least an 83 year old and a 4 year old who both thought it great. There was even a very young baby who was smiling when I saw them. The talk had everything laughs, The Truth, The Faith, and even tears for some. If like me you don't watch many, if any videos on the internet, just click here and here it will be well worth it.


(Note for my Mum, the photo is of Saruman not Michael Voris)

Saturday, 27 August 2011

GK's Weekly, The Thing, The Mask Of The Agnostic








THE MASK OF THE AGNOSTIC (X)

SIR ARTHUR KEITH, in his recent remarks on the soul, let the cat out of the bag. He let it out of that very prim and proper professional bag which is carried by the "medical man" whom he described as conscientiously compelled to assert that the life of the soul ceases with the breath of the body. Perhaps the figure which fits in so well with the bag is less fortunate in the case of the cat; a mystic animal, whose nine lives might rather be supposed to represent immortality, at least in the form of reincarnation. But anyhow, he let the cat out of the bag; in the sense of revealing a secret which such wise men would be wiser to keep. It is the secret that such scientists do not speak as scientists, but simply as materialists. That is, they do not give their conclusions, but simply their opinions; and a very shaky sort of opinions some of them are.

Not long ago, in his famous address on Anthropoids to the Congress at Leeds, Sir Arthur Keith said that he spoke simply as the foreman of a jury. It is true that he had not apparently consulted the jury; and it was rapidly made clear that the jury violently disagreed; which is unusual in a jury after the foreman has delivered the verdict. Still, in using this image he meant to claim complete impartiality of a judicial sort. He meant that a juryman is bound by oath to go entirely by the facts and the evidence, without fear or favour. And this effect would be a hundred times more effective if we were left free to imagine that the juryman's personal sympathies might be on the other side; or at least, if we did not know that they were very keenly on the one side. Sir Arthur should have been careful to preserve the impression that, speaking strictly and solely as an anthropologist, he was forced to accept the natural selection of anthropoids. He should then have left it to be inferred that, merely as a private person, he might be yearning for seraphic visions and celestial hopes; he might be searching the Scriptures or awaiting the Apocalypse. For all it was any business of ours, or any business of anybody's, he might be in private life a Mormon multiplying the stars in his heavenly crown or a Holy Roller continually convulsed by the Holy Ghost. The point was that the facts forced the Darwinian conclusion upon him. And a man of that sort, being forced to accept them, would be a real witness because a reluctant witness. In the trial of Darwin the man might feel for the plaintiff, but the juryman would be forced to find for the defendant.

And now Sir Arthur Keith has thrown the whole of that imperial impartiality away. He has gone out of his way to dogmatise and lay down the law about the soul; which has nothing to do with his subject, except in so far as it is everybody's subject. But while it does not relate to what is his subject, it has told everybody which is his side. It has turned the foreman of the jury into a very unmistakable advocate for that side. Indeed, such a partisan is more like a party to the suit than an advocate; since it is the whole point that as a private person he has long had the private prejudice. Henceforth it is obvious that Keith deciding for Darwin is simply like Bradlaugh deciding for Darwin, or Ingersoll deciding for Darwin, or any atheist on a stool in Hyde Park deciding for Darwin. When THEY choose the side of natural selection, we can all agree that it is a very natural selection.

As to the conclusion itself, it seems almost incredibly inconclusive. Unless Sir Arthur Keith is very badly misreported, he specially stated that spiritual existence ceases with the physical functions; and that no medical man could conscientiously say anything else. However grave be the injury called death (which indeed is often fatal), this strikes me as a case in which it is quite unnecessary to call in a medical man at all. There is always a certain irony, even in the simple pages of my favourite detective stories, in the fact that everybody rushes for a doctor as soon as they are quite certain that a man is dead. But in the detective story there may at least be something to be learnt by the doctor from the dead body. In the doctrinal speculation there is nothing whatever; and it does but confuse the eternal detective story for the doctor of medicine to pretend to be a doctor of divinity. The truth is that all this business about "a medical man" is mere bluff and mystagogy. The medical man "sees" that the mind has ceased with the body. What the medical man sees is that the body can no longer kick, talk, sneeze, whistle or dance a jig. And a man does not need to be very medical in order to see that. But whether the principle of energy, that once made it kick, talk, sneeze, whistle and dance, does or does not still exist on some other plane of existence-- a medical man knows no more about that than any other man. And when medical men were clear-headed, some of them (like an ex-surgeon named Thomas Henry Huxley) said they did not believe that medical men or any men could know anything about it. That is an intelligible position; but it does not seem to be Sir Arthur Keith's position. He has been put up publicly to DENY that the soul survives the body; and to make the extraordinary remark that any medical man must say the same. It is as if we were to say that any competent builder or surveyor must deny the possibility of the Fourth Dimension; because he has learnt the technical secret that a building is measured by length, breadth and height. The obvious query is--Why bring in a surveyor? Everybody knows that everything is in fact measured by three dimensions. Anybody who thinks there is a fourth dimension thinks so in spite of being well aware that things are generally measured by three. Or it is as if a man were to answer a Berkeleian metaphysician, who holds all matter to be an illusion of mind, by saying, "I can call the evidence of an intelligent navvy who actually has to deal with solid concrete and cast iron; and he will tell you they are quite real." We should naturally answer that we do not need a navvy to tell us that solid things are solid; and it is quite in another sense that the philosopher says they are not solid. Similarly, there is nothing to make a medical man a materialist, except what might make any man a materialist. And it is when a man has absorbed all that obvious materialism that he begins to use his mind. And, as some hold, does not stop.


This very unphilosophical irruption into philosophy was, however, in one way enlightening. It threw a light backwards on the speaker's previous proclamation on things on which he has more right to speak. Even in those things he betrayed a curious simplicity common among such official scientists. The truth is that they become steadily less scientific and more official. They develop that thin disguise that is the daily wear of politicians. They perform before us the most artful tricks with the most artless transparency. It is like watching a child trying to hide something. They are perpetually trying to bluff us with big words and learned allusions; on the assumption that we have never learnt anything--even of their own funny little ways. Every leader-writer who thunders "Galileo" at us assumes that we know even less about Galileo than he does. Every preacher of popular science who throws a long word at us thinks we shall have to look it up in the dictionary and hopes we shall not study it seriously even in the encyclopaedia. Their use of science is rather like the use made of it by the heroes of certain adventure stories, in which the white men terrify the savages by predicting an eclipse or producing an electric shock. These are in a sense true demonstrations of science. They are in a sense right in saying that they are scientists. Where they are perhaps wrong is in supposing that we are savages.

But it is rather amusing for us who watch the preparations for giving us an electric shock, when we are seriously expected to be shocked by the shock. It is rather a joke when we, the benighted savages, are ourselves not only quite capable of predicting the eclipse, but capable of predicting the prediction. Now, among these facts that have been familiar to us for a long time is the fact that men of science stage and prepare their effects exactly as politicians do. They also do it rather badly--exactly as politicians do. Neither of these two modern mystagogues has yet realised how transparent his tricks have become. One of the most familiar and transparent of them is what is known as the "official contradiction." It is a strange symbolic way of declaring that something has happened by denying that it has happened. So whitewashing reports are published after political scandals as regularly as bluebooks. So the Right Honourable Gentleman hopes it is not necessary for him to contradict what he feels sure the Honourable Member could not have intended to insinuate. So a Cabinet Minister is put up to deny from a platform that there is any change in the Government's policy about Damascus. And so Sir Arthur Keith is put up to deny that there is any change in the scientific attitude about Darwin.

And when we hear that, we all give a sort of sigh of satisfaction; for we all know exactly what THAT means. It means more or less the opposite of what it says. It means that there has been a devil of a row about Damascus inside the Party, or, in other words, that there is beginning to be a devil of a scandal about discredited Darwinians inside the scientific world. The curious thing is that in the latter case the officials are not only solemn in uttering the official contradiction, but much more simple in supposing that nobody will realize that it is official. In the case of the similar legal fiction in politics, the politicians by this time not only know the truth, but often know that we know the truth. Everybody knows by this time, by the gossip that is repeated everywhere, exactly what is meant by the absolute agreement on everything which binds the Prime Minister and all his colleagues. The Prime Minister does not really expect us to believe that he is the holy and beloved king of a brotherhood of knights sworn to a faith and giving their hearts to him alone. But Sir Arthur Keith does really expect us to believe that he is the foreman of a jury containing all the different men of science, all absolutely agreed that Darwin's particular opinion was "eternal." That is what I mean by childish concealment; and the artless or transparent trick. That is why I say that they do not even know how much we know.

For the politician is less pompously absurd than the anthropologist, even if we test it by what they both call Progress; which is mostly only another word for Time. We all know the official optimism which always defends the present government. But this is like an official defence of all the past governments. If a man were to say that the politics of Palmerston were eternal, we should think him a little out of date. Yet Darwin was prominent at about the same date as Palmerston; and is quite equally dated. If Mr. Lloyd George were to get up and say that the great Liberal Party had not receded from one single position taken up by Gobden and Bright, the only true Tribunes of the People, we should reluctantly conclude (if such a thing be conceivable) that he was talking party claptrap to people ignorant of the history of the party. If a social reformer were to affirm solemnly that all social philosophy was still proceeding strictly on the principles of Herbert Spencer, we should know it was doing nothing of the sort, and that only an absolutely fossilized official could pretend that it was. Yet Darwin and Spencer were not only contemporaries but comrades and allies; and the Darwinian biology and the Spencerian sociology were regarded as parts of the same movement, which our grandfathers regarded as a very modern movement. Even considered a priori as a matter of probability it therefore seems rather unlikely that the science of that generation was any more infallible than its ethics and politics. Even on the principles Sir Arthur professes, it seems very queer that there should now be no more to be said about Darwinism than he said about it. But we do not need to appeal to those principles or those probabilities. We can appeal to the facts. As it happens, we do know something about the facts; and Sir Arthur Keith does not seem to know that we know.

It was in a Catholic paper that certain statements were made about Darwinism to-day; statements which Sir Arthur Keith himself went out of his way to contradict; and about which Sir Arthur Keith himself was proved sensationally and disastrously wrong. Probably the story is now known to all readers of that paper; but it will possibly never come to the knowledge of most other journalists, and it certainly will not be recorded in most of the other papers. Touching this cosmic controversy, most of the other papers are emphatically party papers; and they support the party leader when he publishes the official contradiction. They will not let the public know how triumphantly his other contradiction was contradicted.


When Mr. Belloc stated that these Darwinians were out of date and ignorant of recent biology, he quoted among a great many other recent authorities the French biologist Vialleton as denying the possibility of natural selection in a particular case connected with reptiles and birds. Sir Arthur Keith, coming to the rescue of Mr. H. G. Wells, and eager to prove that he and Mr. Wells were not out of date or ignorant of recent biology, proceeded to contradict Mr. Belloc flatly. He said that there was no such statement in Vialleton's book; in other words, he accused Mr. Belloc of having misquoted or misrepresented Vialleton's book. It then appeared, to the amazement of everybody, and especially of Mr. Belloc, that Sir Arthur Keith did not even know of the existence of the book. He was referring only to an early and elementary work by the same author published long ago. That was the last he had ever read of Vialleton. The important book, of which even I, a mere unscientific man in the street, had heard at least something, had never come to his ears at all. In short, the general charge, that Darwinians are out of date in their information, was proved about as completely as anything controversial can ever be proved in this world.

Now, when a thing like that has happened, above all when it has happened to us, in the pages of a paper in which I write, in the experience of one of my own friends, how can it be expected that people in our position should take seriously the speech at the opening of the British Association at Leeds? How can we keep a straight face when the President strikes an attitude as if pointing to the stars and declaring Darwinism equally eternal? That sort of thing is not meant for us; but for the reporters; just as the true story of Wells and Belloc is generally kept out of the reports.

Thursday, 25 August 2011

York, York or York?





It was interesting to hear the A Level results last week. It reminded me of a conversation I heard a few months ago, when Peter, of the Chesterton tie fame asked an A Level student which University they hopped to attend. "York" came the reply, "Ah yes, York a beautiful walled City", said Peter. "Did you know there are xxx [sorry I've forgotten the number] pubs within the City walls, it sounds great", said the student. "Actually", said Peter, "I was thinking about St Margaret Clitherow, her Shrine and the Catholic history of York."

And I was also thinking of the past. I remember going to watch Cardiff City FC play York in the late 80's. I paid extra to sit in the Grandstand, which was not so Grand, as did a lot of Cardiff 'trouble makers'. Finally after a bit of jumping up and down and singing and what not, the police announced that, "The next one of you Welsh @#*!! to stand up will be arrested!" There upon one chap in the middle of the 50-60 strong crowd stood up and as the impolite policeman moved towards him he started to sing "Mae hen wlad...." the policeman left then as we all stood up and sang!

And just for those few moments, a small part of York was freed from the Anglo-saxons, just as all of it was freed under the Scottish back in the 1280's or so (send someone to look that up before hitting publish). We don't really mind you Normans and Anglo-saxons living on our island, but don't be rude, and remember that we (the Scots & Welsh) are The People of England that never have spoken yet!

Wednesday, 24 August 2011

Liberal Persecutions




“Earnest Freethinkers need not worry themselves so much about the persecutions of the past. Before the Liberal idea is dead or triumphant we shall see wars and persecutions the like of which the world has never seen.”



GK Chesterton in the Daily News, February 18, 1905


Deerstalker tip to Whit & Wisdom

Tuesday, 23 August 2011

Michael Voris Live In London, Wednesday 24th August



I just lifted the following from Paul Smeaton's blog, but he has video clips, paypal etc, so if you want any of that see his blog. I put a link to a Michael Voris video in my post yesturday.


Michael Voris will be speaking live on "Living the Catholic Faith Radically!" at Regent Hall, 275 Oxford Street, London W1C 2DJ. Doors open 7pm

There will be an opportunity to ask Michael questions after his talk.

All tickets are £5 and will be sold on a first come, first serve basis.

Doors open 7pm

Regent Hall is owned The Salvation Army amd I'm grateful to them for giving us the use of the hall for this talk.

However, please note that this will be a new talk for us in London, so even his biggest internet fan won't have seen or heard it before.

There's a Facebook page. Any queries please email voristalklondon@gmail.com

Monday, 22 August 2011

Holy Communion, Should I Stand Or Should I Kneel Now (sing to tune of The Clash song)




Last Saturday morning Mass for Seminarians, as part of World Youth Day, in the Cathedral of La Almundena Spain, with the Pope. A lot of future Priests kneel to receive Holy Communion on the tongue from The Holy Father, while an Acolyte holds a Communion Patten under the chins. Take the hint, take the hint!

Also see this short report from Spain by Michael Voris, who will be speaking in London this Wednesday.


[Photo, Spanish Crown Prince Felipe receives Holy Communion during the Papal Mass in Santiago de Compostela, northern Spain, last year]

Saturday, 20 August 2011

GK's Weekly, The Thing, What Do They Think?









WHAT DO THEY THINK? (IX)

ALL science, even the divine science, is a sublime detective story. Only it is not set to detect why a man is dead; but the darker secret of why he is alive. The Catholic Church remains in the best sense a mystery even to believers. It would be foolish of them to complain if it is a riddle to unbelievers. But in a more practical sense we may well ask a question. What do they think it really is? What do they think we think it really is? What do they think it is all about, or even supposed to be all about? That problem becomes darker and darker for me, the more I stare at it. It becomes black as midnight, for instance, when I stare at such a sentence as I saw recently in TRUTH, a singularly intelligent and often a highly valuable paper. It stated that Rome tolerates, in her relation with the Russian Uniats, "strange heresies and even bearded and wedded clergy."

In that one extraordinary phrase, what formless monster begins to take form in their visions? In those eight words it is not too much to say that every term is startling in its inconsequence. As somebody tumbling down the stairs bumps upon every step, the writer comes a crash upon every word. The word "strange" is strange enough. The word "heresy" is stranger. Perhaps at first sight the word "bearded," with its joyous reminiscences of the game of Beaver, may appear the most funny. "Wedded" is also funny. Even the "and" between bearded and wedded is funny. But by far the funniest and most fantastic thing in all that fantastic sentence is the word "even."

It is not everybody who can thus bestrew a page with comic conjunctions and farcical particles of speech. Only a wild unreason, about the whole way the thing hangs together, could thus make even the joints and hinges of that rickety statement rattle and creak with laughter. We can hardly say of this version of the Roman Catholic faith that it is a false version, or that it differs from the true version, or even that it differs from our version. What is the version; and how can it be even their version? There is in the world, they would tell us, a powerful and persecuting superstition, intoxicated with the impious idea of having a monopoly of divine truth, and therefore cruelly crushing and exterminating everything else as error. It burns thinkers for thinking, discoverers for discovering, philosophers and theologians who differ by a hair's breadth from its dogmas; it will tolerate no tiny change or shadow of variety even among its friends and followers; it sweeps the whole world with one encyclical cyclone of uniformity; it would destroy nations and empires for a word, so wedded is it to its fixed idea that its own word is the Word of God. When it is thus sweeping the world, it comes to a remote and rather barbarous region somewhere on the borders of Russia; where it stops suddenly; smiles broadly; and tells the people there that they can have the strangest heresies they like. Strange heresies, by the standard of strangeness likely to exist in an experience so long as that of the Roman Church, may well be very strange indeed. The Church is no stranger to heresies that involved human sacrifice, or the worship of demons, or the practice of perversions. We might well suppose, therefore, that the Church says benevolently to these fortunate Slavs, "By all means worship Baphomet and Beelzebub; say the Lord's Prayer backwards; continue to drink the blood of infants--nay, even," and here her voice falters, till she rallies with an effort of generous resolution, "--yes, even, if you really must, grow a beard." And then, I suppose, we must call up yet darker and more dreadful visions, of the heretic hiding himself in secret places, in caverns of witchcraft or sealed gardens of black magic, while the blasphemous beard is grown. Nobody explains why these particular Eastern Europeans should be regarded with so much favour, or why a number of long hairs on the chin should be regarded with so much disfavour. It is presumably a problem on which this intolerant spiritual tyranny will suffer no question to be asked.


Does the reader realise the despair that falls upon the hapless Catholic journalist at such moments; or how wild a prayer he may well send up for the intercession of St. Francis of Sales? What is he to say; or at what end of that sentence is he to begin? What is the good of his laboriously beginning to explain that a married clergy is a matter of discipline and not doctrine, that it can therefore be allowed locally without heresy--when all the time the man thinks a beard as important as a wife and more important than a false religion? What is the sense of explaining to him the peculiar historical circumstances that have led to preserving some local habits in Kiev or Warsaw, when the man at any moment may receive a mortal shock by seeing a bearded Franciscan walking through Wimbledon or Walham Green? What we want to get at is the mind of the man who can think so absurdly about us as to suppose we could have a horror of heresy, and then a weakness for heresy, and then a greater horror of hair. To what does he attribute all the inconsistent nonsense and inconsequent bathos that he associates with us? Does he think we are all joking; or all dreaming; or all out of our minds; or what does he think? Until we have got at that, we have really got very little further.

The notion that he merely thinks the Church is all nonsense is not very consistent with the way in which he talks about her in other aspects; as when he says she has always resisted such and such changes, which he perhaps approves; or that she can be counted on as an influence for such and such principles, which he perhaps dislikes; or that she is forbidden to accept this doctrine or committed to defending that. But what he can possibly suppose to be the principle upon which she accepts or rejects doctrines I never can imagine. And the more we really come in contact with the puzzle, the more we shall feel, I think, something quite unique and even creepy about it. It is like the old fable of the five blind men who tried to explore an elephant; a fable that used to be told as a sort of farce; but which I can well imagine being told by Maeterlinck or some modern mystic so as to make the flesh creep with mysteries. The thing is at once so obvious and so invisible; so public and so impalpable; so universal and so secret. They say so much about it; and they say so little. They see so much of it; and they see so little. There is a sort of colossal contradiction, such as can only be conceived between different dimensions or different planes of thought, in the coexistence of such familiar fact and such utterly unknown truth. Indeed, there is only one combination of words I know of,
which ever did exactly express so huge a human and historical paradox; and they also are familiar and unfathomable: "The light shone in the darkness and the darkness comprehended it not."

Some part of the difficulty is doubtless due to the odd way in which so many people are at once preoccupied with it and prejudiced against it. It is queer to observe so much ignorance with so little indifference. They love talking about it and they hate hearing about it. It would seem that they especially hate asking about it. If, for instance, a man contributing to TRUTH, in the middle of educated London, really were a little puzzled by Rome making an exception of the Uniats, and were perhaps especially puzzled by an exception to the celibacy of the clergy (I omit his dark and inscrutable broodings on the subject of Beavers) might it not have occurred to him to go and ask some Catholic priest, or for that matter, some Catholic layman, and thus gain some sort of rough idea of the relative importance attached in our system to celibacy and heresy and hair on the face? Could he not have gained a glimpse of the usual order or hierarchy of these ideas, which would have prevented him from writing the staggering word "and" or the stunning word "even"? But I am inclined to suspect that even this omission, negative as it may seem, has in it something deeper than mere negligence. I fancy that there is more than meets the eye in this curious controversial attitude; the desire to ask rhetorical questions and not to ask real questions; the wish to heckle and not to hear. It may well be connected with more mystical aspects of the whole question, on which I am certainly not going to speculate, since they are admittedly the most subtle problems of the trained theologian; all those questions about the will to believe and the operations of grace; and the fact that something more than reason is needed to bring any of us into the most reasonable of all philosophies.

But apart from these mysteries, I think there is another reason that is human and historical. The thing that causes Catholic philosophy to be neglected is the very thing that really makes it impossible to neglect. It is the fact that it was something left for dead; and now rather incredibly come to life. An ordinary man would not mind very much whether he knew the exact ritual with which Roman augurs examined the entrails of beasts or watched the movements of birds; because he is certain that the world will not go back to that Roman religion. The world was once almost as certain that it would not go back to this other Roman religion. A man would not be very much ashamed of having put the metals in the wrong order in the imaginary formula of an alchemist, described in a historical romance; because he is convinced that alchemists can only return in romance and can never return in history. There was a time when he felt quite as safe about abbots as about alchemists. That time has already passed. That mere confident contempt, as I have said, has already been succeeded by a rather restless curiosity. But mental habits overlap; and the dead momentum of the old disregard of facts goes along side by side with a new movement of anxiety about possibilities. They would not be so ignorant about it if they had not decided that it was dead. They would not be so irritated about it if they had not discovered that it was alive. For ignorance accumulates like knowledge; and these newly aroused critics are the inheritors of the accruing interest of four hundred years of an ignorance that became an indifference. At this moment they are no longer indifferent; but they are still ignorant. They have been awakened suddenly in the watches of the night, and what they see they can neither deny nor understand. For they see one that was dead walking; and the blaze of that living death blasts or obliterates all the older details of life; and all the fables they have believed and all the facts they have forgotten are alike swallowed up in the miracle they can neither believe nor forget.

In Madrid, Win A Copy Of Light Of The World By Benedict XVI



These three Musketeers are on their way to Madrid now for World Youth Day. On Saturday they will start to hand out Pro-Life postcards from the Good Counsel Network to anyone from the UK. So find Gaelle, Eddie or Johanna, ask them for a postcard, fill it in, hand it back to them or post it in and you could win a copy of Light of the World by The Holy Father.

Please re-blog, retweet, Facebook, etc this.

Friday, 19 August 2011

Yes, It Was Me!



While working late into the night I heard Raymond Arroyo, on The World Over Live on EWTN say, "Email us with a comment." Now normally I watch the repeat of this excellent Catholic weekly news programme, at 9pm Fridays, but here it was live at 1am Friday morning. So, as they were talking about the English riots, I typed and sent the following comment;

A loss of Faith in England means that right & wrong are whatever you decide. So if you have the chance to loot the things you want, why not? Most people here do not go to Church, most people here do not believe that voting changes anything and thus they do not feel that they can change they lives or things around them.
God bless
Stuart (London)

A few minutes later and there was my sleepy comment being read out on EWTN! It will be repeated today at 9pm, 3pm Sunday and 8am on Monday. (Sky 589 or on line) And when it goes up on YouTube I will bore you with a link!

Missed World Youth Day, No Tv, See Conor on Facebook!





Today at 7.30pm (English time) Wembley Football Club will play some other team in the first round of the FA Cup. You can watch the game live on Facebook, by searching for Budweiser UK.

My Nephew, Conor who works for Good Counsel, should be playing as number 4. When I asked him why his match was being shown, when the first round is never normally shown he said, "I think it is news worthy this year as we are favourites to win the FA Cup." So there you have it!

Thursday, 18 August 2011

I Do Believe In Christianity



I do believe in Christianity, and my impression is that a system must be divine which has survived so much insane mismanagement.



Wednesday, 17 August 2011

Are You Pro-Life?



Are you pro-life? Would you like the opportunity to help stop abortions taking place in London? Could you give up a few hours this Saturday to help spread awareness in East London?

SPUC OUTREACH IN STRATFORD

Newham Borough in East London has the highest abortion rate in the U.K. (39.9 per 1000 women) and has the sixth highest number in Europe, with 2,341 abortions taking place every year. BPAS have recently opened a new abortion centre in the area, and so the Society for the Protection of Unborn Children will be doing a pro-life outreach there on Saturday 20th August. We aim to inform the local public about the positive pro-life services available, raise awareness about exactly what is happening in the area, and campaign against the new opening. Join SPUC this Saturday as help is needed to man the stall, distribute pro-life literature and engage with the public.

Meet outside Stratford Tube Station at 10.30am. We will finish no later than 2pm. Other details are on our facebook event: http://www.facebook.com/event.php?eid=147099005375311&view=wall¬if_t=event_wall

Hope to see you there!

Any queries please contact: 02078203140

Daniel Blackman – danielblackman@spuc.org.uk


Very happy to let you all know about this, if you cannot be there please pray and see here for other vigils. Photo is of John Smeaton of SPUC talking to Mgr Reilly of The Helpers of God's Precious Infants.

Saturday, 13 August 2011

GK's Weekly, The Thing, Why I Am A Catholic

WHY I AM A CATHOLIC (VIII)

A LEADING article in a daily paper was recently devoted to the New Prayer Book; without having anything very new to say about it. For it mostly consisted in repeating for the nine-hundredth-and-ninety-nine-thousandth time that what the ordinary Englishman wants is a religion without dogma (whatever that may be), and that the disputes about Church matters were idle and barren on both sides. Only, suddenly remembering that this equalisation of both sides might possibly involve some slight concession or consideration for our side, the writer hastily corrected himself. He proceeded to suggest that though it is wrong to be dogmatic, it is essential to be dogmatically Protestant. He suggested that the ordinary Englishman (that useful character) was quite convinced, in spite of his aversion to all religious differences, that it was vital to religion to go on differing from Catholicism. He is convinced (we were told) that "Britain is as Protestant as the sea is salt." Gazing reverently at the profound Protestantism of Mr. Michael Arlen or Mr. Noel Coward, or the latest jazz dance inMayfair, we might be tempted to ask: If the salt lose its savour, wherewith shall it be salted? But since we may rightly deduce from this passage that Lord Beaverbrook and Mr. James Douglas and Mr. Hannen Swaffer, and all their following, are indeed stern and unbending Protestants (and as we know that Protestants are famous for the close and passionate study of the Scriptures, unhindered by Pope or priest), we might even take the liberty of interpreting the saying in the light of a less familiar text. Is it possible that in comparing Protestantism to the salt of the sea they were haunted with some faint memory of another passage, in which the same Authority spoke of one single and sacred fountain that is of living water, because it is of life-giving water, and really quenches the thirst of men; while all other pools and puddles are distinguished from it by the fact that those who drink of them will thirst again. It is a thing that does occasionally happen to people who prefer to drink salt water.

This is perhaps a somewhat provocative way of opening the statement of my strongest conviction; but I would respectfully plead that the provocation came from the Protestant. When Protestantism calmly claims to rule all the souls in the tone of Britannia ruling all the seas, it is permissible to retort that the very quintessence of such salt can be found thickest in the stagnation of the Dead Sea. But it is still more permissible to retort that Protestantism is claiming what no religion at this moment can possibly claim. It is calmly claiming the allegiance of millions of agnostics, atheists, hedonistic pagans, independent mystics, psychic investigators, theists, theosophists, followers of Eastern cults and jolly fellows living like the beasts that perish. To pretend that all these are Protestants is considerably to lower the prestige and significance of Protestantism. It is to make it merely negative; and salt is not negative.

Taking this as a text and test of the present problem of religious choice, we find ourselves faced from the first with a dilemma about the traditional religion of our fathers. Protestantism as here named is either a negative or a positive thing. If Protestantism is a positive thing, there is no doubt whatever that it is dead. In so far as it really was a set of special spiritual beliefs it is no longer believed. The genuine Protestant creed is now hardly held by anybody--least of all by the Protestants. So completely have they lost faith in it, that they have mostly forgotten what it was. If almost any modern man be asked whether we save our souls solely through our theology, or whether doing good (to the poor, for instance) will help us on the road to God, he would answer without hesitation that good works are probably more pleasing to God than theology. It would probably come as quite a surprise to him to learn that, for three hundred years, the faith in faith alone was the badge of a Protestant, the faith in good works the rather shameful badge of a disreputable Papist. The ordinary Englishman (to bring in our old friend once more) would now be in no doubt whatever on the merits of the long quarrel between Catholicism and Calvinism. And that was the most important and intellectual quarrel between Catholicism and Protestantism. If he believes in a God at all, or even if he does not, he would quite certainly prefer a God who has made all men for joy, and desires to save them all, to a God who deliberately made some for involuntary sin and immortal misery. But that was the quarrel; and it was the Catholic who held the first and the Protestant who held the second. The modern man not only does not share, he does not even understand, the unnatural aversion of the Puritans to all art and beauty in relation to religion. Yet that was the real Protestant protest; and right into the Mid-Victorian time Protestant matrons were shocked at a white gown, let alone a coloured vestment. On practically every essential count on which the Reformation actually put Rome in the dock, Rome has since been acquitted by the jury of the whole world.

It Is perfectly true that we can find real wrongs, provoking rebellion, in the Roman Church just before the Reformation. What we cannot find is one ot those real wrongs that the Reformation reformed. For instance, it was an abominable abuse that the corruption of the monasteries sometimes permitted a rich noble to play the patron and even play at being the Abbot, or draw on the revenues supposed to belong to a brotherhood of poverty and charity. But all that the Reformation did was to allow the same rich noble to take over ALL the revenue, to seize the whole house and turn it into a palace or a pig-sty, and utterly stamp out the last legend of the poor brotherhood. The worst things in worldly Catholicism were made worse by Protestantism. But the best things remained somehow through the era of corruption; nay, they survived even the era of reform. They survive to-day in all Catholic countries, not only in the colour and poetry and popularity of religion, but in the deepest lessons of practical psychology. And so completely are they justified, after the judgment of four centuries, that every one of them is now being copied, even by those who condemned it; only it is often caricatured. Psycho-analysis is the Confessional without the safeguards of the Confessional; Communism is the Franciscan movement without the moderating balance of the Church; and American sects, having howled for three centuries at the Popish theatricality and mere appeal to the senses, now "brighten" their services by super-theatrical films and rays of rose-red light falling on the head of the minister. If we had a ray of light to throw about, we should not throw it on the minister.

Next, Protestantism may be a negative thing. In other words, it may be a new and totally different list of charges against Rome; and only in continuity because it is still against Rome. That is very largely what it is; and that is presumably what the DAILY EXPRESS really meant, when it said that our country and our countrymen are soaked in Protestantism as in salt. In other words, the legend that Rome is wrong anyhow, is still a living thing, though all the features of the monster are now entirely altered in the caricature. Even this is an exaggeration, as applied to the England of to-day; but there is still a truth in it. Only the truth, when truly realised, can hardly be very satisfactory to honest and genuine Protestants. For, after all, what sort of a tradition is this, that tells a different story every day or every decade, and is content so long as all the contradictory tales are told against one man or one institution? What sort of holy cause is it to inherit from our ancestors, that we should go on hating something and being consistent only in hatred; being fickle and false in everything else, even in our reason for hating it? Are we really to settle down seriously to make up a new set of stories against the bulk of our fellow-Christians? Is that Protestantism; and is that worth comparing to patriotism or the sea?

Anyhow, that was the situation I found myself facing when I began to think of these things, the child of a purely Protestant ancestry and, in the ordinary sense, of a Protestant household. But as a fact my family, having become Liberal, was no longer Protestant. I was brought up a sort of Universalist and Unitarian; at the feet of that admirable man, Stopford Brooke. It was not Protestantism save in a very negative sense. Often it was the flat contrary of Protestantism, even in that sense. For instance, the Universalist did not believe in hell; and he was emphatic in saying that heaven was a happy state of mind--"a temper." But he had the sense to see that most men do not live or die in a state of mind so happy that it will alone ensure them a heaven. If heaven is a temper, it is certainly not a universal temper; and a good many people pass through this life in a devil of a temper. If all these were to have heaven, solely through happiness, it seemed clear that something must happen to them first. The Universalist therefore believed in a progress after death, at once punishment and enlightenment. In other words, he believed in Purgatory; though he did not believe in Hell. Right or wrong, he obviously and flatly contradicted the Protestant, who believed in Hell but not in Purgatory. Protestantism, through its whole history, had waged ceaseless war on this one idea of Purgatory or Progress beyond the grave. I have come to see in the complete Catholic view much deeper truths on all three ideas; truths concerned with will and creation and God's most glorious love of liberty. But even at the start, though I had no thought of Catholicism, I could not see why I should have any concern with Protestantism; which had always said the very opposite of what a Liberal is now expected to say.

I found, in plain words, that there was no longer any question of clinging to the Protestant faith. It was simply a question of whether I should cling to the Protestant feud. And to my enormous astonishment, I found a large number of my fellow Liberals eager to go on with the Protestant feud, though they no longer held the Protestant faith. I have no title to judge them; but to me, I confess, it seemed like a rather ugly breach of honour. To find out that you have been slandering somebody about something, to refuse to apologise, and to make up another more plausible story against him, so that you can carry on the spirit of the slander, seemed to me at the start a rather poor way of behaving. I resolved at least to consider the original slandered institution on its own merits and the first and most obvious question was: Why were Liberals so very illiberal about it? What was the meaning of the feud, so constant and so inconsistent? That question took a long time to answer and would now take much too long a time to record. But it led me at last to the only logical answer, which every fact of life now confirms; that the thing is hated, as nothing else is hated, simply because it is, in the exact sense of the popular phrase, like nothing on earth.

There is barely space here to indicate this one thing out of the thousand things that confirm the same fact and confirm each other. I would undertake to pick up any topic at random, from pork to pyrotechnics, and show that it illustrates the truth of the only true philosophy; so realistic is the remark that all roads lead to Rome. Out of all these I have here only taken one fact; that the thing is pursued age after age by an unreasonable hatred that is perpetually changing its reason. Now of nearly all the dead heresies it may be said that they are not only dead, but damned; that is, they are condemned or would be condemned by common sense, even outside the Church, when once the mood and mania of them is passed. Nobody now wants to revive the Divine Right of Kings which the first Anglicans advanced against the Pope. Nobody now wants to revive the Calvinism which the first Puritans advanced against the King. Nobody now is sorry that the Iconoclasts were prevented from smashing all the statues of Italy. Nobody now is sorry that the Jansenists failed to destroy all the dramas of France. Nobody who knows anything about the Albigensians regrets that they did not convert the world to pessimism and perversion. Nobody who really understands the logic of the Lollards (a much more sympathetic set of people) really wishes that they had succeeded in taking away all political rights and privileges from everybody who was not in a state of grace. "Dominion founded on Grace" was a devout ideal, but considered as a plan for disregarding an Irish policeman controlling the traffic in Piccadilly, until we have discovered whether he has confessed recently to his Irish priest, it is wanting in actuality. In nine cases out of ten the Church simply stood for sanity and social balance against heretics who were sometimes very like lunatics. Yet at each separate moment the pressure of the prevalent error was very strong; the exaggerated error of a whole generation, like the strength of the Manchester School in the 'fifties, or of Fabian Socialism as a fashion in my own youth. A study of the true historical cases commonly shows us the spirit of the age going wrong, and the Catholics at least relatively going right. It is a mind surviving a hundred moods.

As I say, this is only one aspect; but it was the first that affected me and it leads on to others. When a hammer has hit the right nail on the head a hundred times, there comes a time when we think it was not altogether by accident. But these historical proofs would be nothing without the human and personal proofs, which would need quite a different sort of description. It is enough to say that those who know the Catholic practice find it not only right, but always right when everything else is wrong; making the Confessional the very throne of candour where the world outside talks nonsense about it as a sort of conspiracy; upholding humility when everybody is praising pride; charged with sentimental charity when the world is talking a brutal utilitarianism charged with dogmatic harshness when the world is loud and loose with vulgar sentimentalism--as it is to-day. At the place where the roads meet there is no doubt of the convergence. A man may think all sorts of things, most of them honest and many of them true, about the right way to turn in the maze at Hampton Court. But he does not think he is in the centre; he knows.

Friday, 12 August 2011

Saturday the 13th August is a National Day of Prayer and Fasting for Life



There is little doubt that when something which is as widespread and as evil as Abortion and has such a powerful grip on our society, good works alone will not rid us of this scourge. Therefore, there is a great need to increase our personal penance with prayer and fasting.

Saturday the 13th August is a National Day of Prayer and Fasting for Life (See poster). It is the vigil of the Assumtion and St Maximillian Kolbe, thus making this date doubly appropriate for such a day of prayer and fasting. Good Counsel ask us on that day to;

On Saturday 13th August please pray and fast for the end of abortion and euthanasia.
Your prayer and fasting is urgently needed. Join us each month in Prayer and Fasting:
Fasting
Fast from all food except bread and water for the day
Or Fast from a particular food or luxury, e.g. chocolate, alcohol, cigarettes, TV.
Fast from whatever you can given your state of health etc, but make sure it is something that involves a sacrifice to yourself.
Prayer
We are asking people to say a Rosary (or an extra Rosary if you say it daily already). You could also offer an extra effort such as going to Mass (or an extra Mass) on the day, or going to Adoration. You can even pray before a closed tabernacle if Adoration is not available near you.

For information on the days of Prayer and Fasting contact The Good Counsel Network on 020 7723 1740.
Download a Poster about the Fast Day here

And the people of Ninevah believed in God; they proclaimed a fast and puton sackcloth, from the greatest to the least…God saw their efforts to renounce their evil ways. And God relented about the disaster which He had threatened to bring on them, and He did not bring it.

(Jonah 3:5,10)

Wednesday, 10 August 2011

Mass for Good Counsel, on the Old Rite Feast of St Clare





There will be an Old Rite Mass organised by the Latin Mass Society, on Friday 12th August at 6.30pm at Corpus Christi Church, Maiden Lane, London. This Mass is offered for the work of the Good Counsel Network.

Monday, 8 August 2011

World Exclusive, Father Colven Offers His First Old Rite Mass?



Fr Christopher Colven, PP of St James Spanish Place, London, offered the 9.30am regular Sunday Old Rite Mass in his Parish on 7th August 2011. He had an Altar Server and the LMS MC to help him and did very well. He started his Homily with, "I must apologise for being here, but the Celebrant did not arrive and I got pushed in."

God bless him for offering this Mass at a moments notice, in front of such a 'difficult' congregation. I have not seen Father offer an Old Rite Mass before. The photo was taken at the very end, after the Prayers after Mass. This video was filmed just after the Our Father.

Spanish Place is a very nice Church, if you are ever in London it is well worth a visit. The Parish History was written by Fr Nicholas Schofield and is very well produced. I think that Hilaire Belloc's parents got Married here, but don't quote me, as I'm not going to look it up.

It is only a short distance from the Good Counsel Network's office/chapel.

Saturday, 6 August 2011

GK's Weekly, The Thing, The Usual Article





THE USUAL ARTICLE (VII)

THE Editor of an evening paper published recently what he announced as, and even apologized for as "an unusual article." He anxiously guarded himself from expressing any opinion on the dreadful and dangerous views which the unusual article set forth. Needless to say, before I had read five lines of the unusual article, I knew it was a satisfactory sample of the usual article. It was even a careful and correct copy of the usual article; a sort of prize specimen, as if a thing could be unusually usual. I had read the article before, of course--thousands and thousands of times (as it seems to me)--and had always found it the same; but never before, somehow, had it seemed so exactly the same.

There are things of which the world to-day is subconsciously very weary. It does not always know what they are; for they commonly bear large though faded labels, describing them as the New Movement or the Latest Discovery. For instance, men are already as tired of the Socialist State as if they had been living in it for a thousand years. But there are some things on which boredom is becoming acute. It is now very near the surface; and may suddenly wake up in the form of suicide or murder or tearing newspapers with the teeth. So it is with this familiar product, the Usual Article. It is not only too usual; it has become intolerably, insupportably, unbearably usual. It is appropriately described as "A Woman's Cry to the Churches." And I beg to announce that, though I am of a heavy and placid habit, and have never been accused of any such feminine graces as hysteria, yet, if I have to read this article three more times, I shall scream. My scream will be entitled, "A Man's Cry to the Newspapers."


I will repeat somewhat hurriedly what the lady in question cried; for the reader knows it already by heart. The message of Christ was perfectly "simple": that the cure of everything is Love; but since He was killed (I do not quite know why) for making this remark, great temples have been put up to Him and horrid people called priests have given the world nothing but "stones, amulets, formulas, shibboleths." They also "quarrel eternally among themselves as to the placing of a button or the bending of a knee." All this gives no comfort to the unhappy Christian, who apparently wishes to be comforted only by being told that he has a duty to his neighbour. "How many men in the time of their passing get comfort out of the thought of the Thirty-Nine Articles, Predestination, Transubstantiation, the doctrine of eternal punishment, and the belief that Christ will return on the Seventh Day?" The items make a curious catalogue; and the last item I find especially mysterious. But I can only say that, if Christ was the giver of the original and really comforting message of love, I should have thought it DID make a difference whether He returned on the Seventh Day. For the rest of that singular list, I should probably find it necessary to distinguish. I certainly never gained any deep and heartfelt consolation from the thought of the Thirty-Nine Articles. I never heard of anybody in particular who did. Of the idea of Predestination there are broadly two views; the Calvinist and the Catholic; and it would make a most uncommon difference to MY comfort, if I held the former instead of the latter. It is the difference between believing that God knows, as a fact, that I choose to go to the devil; and believing that God has given me to the devil, without my having any choice at all. As to Transubstantiation, it is less easy to talk currently about that; but I would gently suggest that, to most ordinary outsiders with any common sense, there would be a considerable practical difference between Jehovah pervading the universe and Jesus Christ coming into the room.

But I touch rapidly and reluctantly on these examples, because they exemplify a much wider question of this interminable way of talking. It consists of talking as if the moral problem of man were perfectly simple, as everyone knows it is not; and then depreciating
attempts to solve it by quoting long technical words, and talking about senseless ceremonies without enquiring about their sense. In other words, it is exactly as if somebody were to say about the science of medicine: "All I ask is Health; what could be simpler than the beautiful gift of Health? Why not be content to enjoy for ever the glow of youth and the fresh enjoyment of being fit? Why study dry and dismal sciences of anatomy and physiology; why enquire about the whereabouts of obscure organs of the human body? Why pedantically distinguish between what is labelled a poison and what is labelled an antidote, when it is so simple to enjoy Health? Why worry with a minute exactitude about the number of drops of laudanum or the strength of a dose of chloral, when it is so nice to be healthy? Away with your priestly apparatus of stethoscopes and clinical thermometers; with your ritualistic mummery of feeling pulses, putting out tongues, examining teeth, and the rest! The god Esculapius came on earth solely to inform us that Life is on the whole preferable to Death; and this thought will console many dying persons unattended by doctors."

In other words, the Usual Article, which is now some ten thousand issues old, was always stuff and nonsense even when it was new. There may be, and there has been, pedantry in the medical profession. There may be, and there has been, theology that was thin or dry or without consolation for men. But to talk as if it were possible for any science to attack any problem, without developing a technical language, and a method always methodical and often minute, merely means that you are a fool and have never really attacked a problem at all. Quite apart from the theory of a Church, if Christ had remained on earth for an indefinite time, trying to induce men to love one another, He would have found it necessary to have some tests, some methods, some way of dividing true love from false love, some way of distinguishing between tendencies that would ruin love and tendencies that would restore it. You cannot make a success of anything, even loving, entirely without thinking. All this is so obvious that it would seem unnecessary to repeat it; and yet it is necessary to repeat it, because it is the flat contradiction of it that is now incessantly repeated. Its flatness stretches around us like a vast wilderness on every side.

It is a character of the Usual Article that it alludes occasionally to the New Religion; but always in a rather timid and remote fashion. It suggests that there will be a better and broader belief; though it seldom touches on the belief, but only on the broadness. There is never in it by any chance anything resembling even the note of the true innovator. For the true innovator must be in some sense a legislator. We may put it in a hostile fashion,
by saying that the revolutionist always becomes the tyrant. We may put it in a friendly fashion, by saying that the reformer must return to the idea of form. But anybody really founding a new religion, even a false religion, must have a certain quality of responsibility. He must make himself responsible for saying that some things shall be forbidden and some permitted; that there shall be a certain plan or system that must be defended from destruction. And all the things in any way resembling new religions, to do them justice, do show this quality and suffer this disadvantage. Christian Science is theoretically based on peace and almost on the denial of struggle. But for all that there has been not a little struggle in the councils of that creed; and the relations of all the successors of Mrs. Eddy have by no means been relations of peace. I do not say it as a taunt, but rather as a tribute; I should say that these proceedings did prove that the people involved were trying to found a real religion. It is a compliment to Christian Scientists to say that they also had their tests and their creeds, their anathemas and their excommunications, their encyclicals and their heresy-hunts. But it is a compliment to Christian Scientists which they can hardly use as an insult to Christians. Communism, even in its final form of Marxian materialism, had some of the qualities of a fresh and sincere faith. It had one of them at least; that it did definitely expel men for denying the creed. Both the Communist and the Christian Scientist were under this grave disadvantage; that they did turn a faith into a fact. There is such a thing as a Bolshevist government and it governs, even if it misgoverns. There are such things as Christian Science healers; there probably is such a thing as Christian Science healing, even if we do not fully admit that the healing is health. There is a Church in active operation; and for that reason it exhibits all the dogmas and differences charged against the Church of Christ. But the philosophy expressed in the Usual Article avoids all these disadvantages by never coming into the world of reality at all. Its god is afraid to be born; its scripture is afraid to be written; it only manages to remain as the New Religion by always coming to-morrow and never to-day. It puffs itself out with spiritual pride, because it does not impose what it cannot even invent. It shines with Pharisaical self-satisfaction, because there are no crimes committed for its creed and no creed to be the motive of its crimes. This sort of critic is a surgeon who never performs an unsuccessful operation because he never operates; a soldier who never falls because he never fights. Anybody can talk for ever about a non-existent religion which shall be free from all the evils of existence. Anybody can dream of that entirely humane and harmonious Christianity, whose Christ is never born and never crucified. It is so easy to do, that half a hundred people in the papers and the public discussions have been doing nothing else for the last twenty or thirty years. But it is every bit as futile as applied to a spiritual ideal as it would be if applied to a scientific theory or a political programme; and I only mention it because I have just heard it for the hundredth time; and feel a faint hope that I may be mentioning it for the last time.

Tuesday, 2 August 2011

Walsingham: England's Nazareth On Foot & On Television




Follow the history of the Shrine of Our Lady of Walsingham in this documentary presented by Joanna Bogle. It will be on for one hour on EWTN (sky 589 or online) 3pm Wednesday 3rd August and 3am Saturday 6th August.

It has been said, "That when England returns to Walsingham, Our Lady will return to England." Now before you just drop everything and walk out the door and keep going until you get there, as Br Francis did when he heard this, let's just see what
Paul Smeaton is up to. He and the Latin Mass Society will be walking from Ely to Walsingham over the August Bank Holiday weekend, for details.


I'm very proud to say that my Wife walked from London to Walsingham once, to raise money for
Good Counsel, as well as doing it as a Pilgrimage.

Monday, 1 August 2011

Same-Sex Attraction & The Catholic Church On Television




A Profile in Courage: Fr John F Harvey, OSFS. This one hour long programme will be on EWTN (Sky 589 or online) tonight at 9pm. Learn about God's call to Fr Harvey, the founding director of the Catholic ministry 'Courage', to aid persons with same-sex attraction through his Priestley ministry. As the arguments continue about the 'Gay' Masses in Soho this programme will be well worth watching.

There is even a protest song on YouTube!