16 January 2017

The Maltese bishops and their enthusiasm for papal footnotes

I wrote this at the beginning of December last year. The Maltese Bishops, all two of them, have just spectacularly confirmed the suspicion that led me to write it ... how I love being proved right!

What I suspected was this: that the more heterodox members of the episcopate, in their need to force an extreme hermeneutic onto the grey areas of Amoris laetitia, would have to rely exclusively upon the footnotes. I share, incidentally, what I understand to be Cardinal Mueller's view; that firmly established doctrine and praxis can hardly be overturned without a most explicit declaration that this is what is being done. And, what I suspect to be Cardinal Burke's opinion, that those parts of AL which do not simply affirm what is already clearly taught, cannot be Magisterial.

So this is what I wrote: --

I wonder if anybody has ever seen a theological consideration of the question whether Footnotes ... either in Conciliar documents or Papal ones ... are, or can be, or cannot be, Magisterial?

Furthermore, if anyone has Acta Apostolicae Sedis and Acta Sanctae Sedis sitting cheerfully beside their desks, it would be the work of a moment for them to spot when Roman documents started to appear with footnotes.

I see, in the front of my hand-missal, that Divino afflatu (1909) has footnotes, but only such as identify quotations. (These can hardly be Magisterial; either they provide mere bibliographical facts or, if erroneous, are simply proofs that curial clerks might possibly fail accurately to verify references.) So my query may fall into two parts:
(1) when did such formal documents start to have any footnotes; and
(2) when did they start to have footnotes of any greater significance than references to identify quotations?

The Codex Iuris Canonici, the Ritus Servandus, the de Defectibus, manage without footnotes ... I think ...

Extraordinary Form ORDO, and Ordinariate directions, for the Unity Week

Unity Week starts on Wednesday January 18 and ends on January 25.

                                              EXTRAORDINARY FORM

Before the 1960s, January 18 was the Feast of the Chair of S Peter at Rome (while February  22 celebrated his Chair, that is to say, his episcopate, in Antioch).

In the Good Old Days, the Wantage Sisters ... who now comprise our Ordinariate Sisters in Birmingham, the praying heart of the Ordinariate, as our Ordinary puts it ... used to publish an annual ORDO  "... in strict accordance with the Use of the Western Church". This was widely used both in Anglo-Papalist churches and in Anglo-Catholic churches generally. The latest one I possess is 1969. Before January 18, the following information is printed:

                                               CHURCH UNITY OCTAVE BEGINS

Ad lib, during the Octave: one 2cl Vot M For the Unity of the Church. Cr (on Sunday only), Common Pref (pref Trin on Sunday). P[urple]

This will undoubtedly have been lifted from what was authorised for Roman Catholics in England, Scotland, and Wales on the very eve of the liturgical alterations of the late 1960s. What it means is that it is lawful to say one Mass of the Votive for Christian Unity (Ad tollendum Schisma if your Missal, like mine, is pre-1962; but the texts are the same in the 1962 Missal) on the Sunday within the Octave (even though it is Septuagesima); and also on each of the weekdays, because they are all (even the Conversion of S Paul) days occupied by III class feasts and so admit Second Class Votives. No Gloria, of course.

My own suggestion would be to start the Octave with a (permitted) Votive Mass of the Chair of S Peter on January 18 (Mass as on February 22 except that the Alleluia is said) and to conclude with the Mass for S Paul on January 25. It was the idea of linking up the two Apostles which gave rise to the Octave.

Alleluia for the Chair of S Peter: Alleluia, alleluia. Tu es Petrus, et super hanc petram aedificabo ecclesiam meam. Alleluia.

I have thought it worth while providing this information because I do not think it is in the available Extraordinary Form ORDOs in English or French.

                                                    
                                                       ORDINARIATE USE

The same Mass for Unity, of course, is provided for use in Liturgical English in the Ordinariates. The rubrics make clear that it can be said on any day except Solemnities, the Sundays of Advent, Lent, and Easter, All Souls, Ash Wednesday, Ember Days, Rogation Days, weekdays of Holy Week and of the Easter and Pentecost Octaves. Such votives ARE allowed BUT ONLY FOR "a real necessity or pastoral advantage" on Obligatory Memorials and the weekdays of Advent, Christmastide, Lent, and Eastertide. Pretty permissive, eh?
 





15 January 2017

I was quite indignant. You see,

the Provost of the Piskie Cathedral in Glasgow had invited a Moslem to come to his Cathedral at Epiphany and to read some chapter of the Koran which denies the Divinity, or the Divine Sonship or perhaps both, of the Second Person of the Glorious and Undivided Trinity.

And Mr Plod had announced that he was investigating whether a Hate Crime had been committed.

Over the top, I thought. Since I am a Catholic, it would be ecumenical bad manners for me to say what canonical steps should be taken against the daft cleric responsible for the blasphemy. But for Inspector Knacker to prosecute him, and/or the well-meaning Moslem who read the text, for Hate Crime, is quite simply massively disproportionate.

But, as the news item (what journalists revealingly and naively call The Story) unfolded, I suddenly realised that I had got totally the wrong end of Mr Plod's big knobbly stick. The said Plod was not investigating the blasphemers, but ... get this ... the people who had strongly expressed their disapproval of the blasphemy!!! !!! !!!

How very, very, Plod. I am old enough to remember the days of the Apartheid regime in South Africa, when the "Security Forces", poor chaps, had to keep on explaining that dissidents had died in Police Custody because, in their silly Kaffir way, they kept on violently bashing their heads against the boots of their captors.

I don't think the Piskie "bishops" come very well out of it. I am tempted to give them my professional ritual advice on where to put their crosiers. The "Primus" issued one of those shifty hypocritical apologies which are not really an apology at all: he was sorry that people had been upset by the blasphemy. Perhaps, in accordance with Gospel guidelines, he should be renamed the "Ultimus". But that decision, of course, would have to be entirely up to our Partners in Ecumenical Dialogue.

Afterthought: equilibium could be re-established if the Ultimus went along to the Glasgow Central Mosque and chanted the Johannine Prologue in an authentically Scotch dialect of Urdu.

Cana and the Immaculate Heart of Mary

Today wraps up - or it does in 'Traditional' lectionary terms - the Scriptural offerings of Epiphany. Hitherto, the Lucan picture of Mary has concentrated our attention upon how attuned her Immaculate Heart is the will of God: "Let it be unto me"; "He has done great things for me"; "Mary kept all these things, pondering them in her Heart"; "And his Mother kept all these things in her Heart". But in this the traditional Gospel reading of the Second Sunday after Epiphany, S John steps up to the podium to show her as also attuned to the needs of others ("They have no wine"). Even though the Hour of her Son's Glory has not yet come, the intercession of her Heart mediates through shared obedience ("Do whatever he tells you") the first great Sign which manifests his Glory.

Scripture** tells us that, because her Heart is Immaculate, Mary Sees God, and the intercession of the one who Saw led to the Johannine Theophany. However, although the divine doxa was manifested to his own, his own received him not. But to all who did receive him - to all who beheld and behold his glory, glory as of God-only-begotten - he gives power to become (like himself*, indeed, in himself) the Son of the Virgin, born not of the will of the flesh nor of the will of the male, but as the Only-begotten of the Father and the one Seed of Abraham who is the one Child of Mary aeiparthenos kai polupais.

Her Immaculate Heart will prevail!

_____________________________________________________________

*Whatever the origin of the 'Western' variant reading hos ... ouk egennethe, I feel sure that it accurately pinpoints the allusion intended by S John to the Lord's Virginal Conception and Birth.

**This paragraph draws on Luke 1:38,49; 2:19,51, John (and the apparatus criticus of) 1:13, Matthew 5:8, and Galatians 3:16.

A Bit More Perne

Rather strange, Perne's actions in that year of 1564. I wish I knew more about the day-to-day changes in the direction of the winds which bore upon that Weathercock. I am no historian.

My uninformed suspicion is that 1564 was a time when the future of English Christianity either still hung, or was thought by some still to hang, in the balance. A recent book by John Guy has emphasised that the more murderous part of Elizabeth's reign did not start until around 1584; and the Handlist of the English Martyrs does not resume, after Henry VIII, until the aftermaths of the Northern Rebellion of 1569 and the Bull of Excommunication in 1570. The Missionary priests did not start to arrive until 1574 and John Gerard's autobiography explains how little interest the government took in the activities of Marian priests. 1564 was, after all, only five years after 1559.

As the Royal Visitation of Cambridge drew close in 1564, Edmund Grindal (who had spent the previous reign as a refugee in Strasbourg) was somehow mysteriously outmanoeuvred so as to be unable to prevent the nomination of Perne to preach the sermon. Significantly, Grindal distinguished between "dissemblers and neutralls", and "the zealowse and syncere". Perne, he believed, manifestly and disgracefully fell into the former category, and ought not to be given any encouragement.

So Perne preached eloquently on the Royal Supremacy (Romans 13:1). Eloquently and acceptably. Might he have been planning so to melt the wax in the Royal Ears that they might more graciously incline to his speech at the Disputation, later in the week, in which he set the authority of the Church above that of Scripture? Or was it that the royal favour was made so explicit to him that Perne, as he later hinted, improvised a speech which he had not originally prepared or intended? Collinson points out that "all the old popish guard, the unreconstructed Marian heads of houses, were drawn into the lists ... Apparently in the perception of Cambridge this, rather than the abortive disputation at Westminster Hall in 1559, was the crucial occasion when Protestantism might yet meet its intellectual nemesis". And Perne was cast in the role of Master Doctor Nemesis. A sort of Proto-Pusey?

Perhaps we should revive Grindal's phrase "Dissemblers and Neutralls", or "D-and-Ns", as a 'churchmanship category' when we try to analyse the convictions of an Elizabethan clergyman. It would be jolly to know how broad a category it was! It might not even presuppose that a cleric had been ordained during the use of the Latin Pontificals, since quite a number of the Catholic Martyrs had been previously in Anglican Orders; beginning with the Protomartyr of the Seminaries S Cuthbert Mayne (of St John's College).

In conclusion: another jolly enquiry for some keen youff or youffess might be the publication and acquisition dates of Perne's Patristic texts, combined with a careful reading of his annotations. What about testing a thesis something like this: "While the invention of Anglicanism largely rested upon a dislike of Calvinism and of Calvinists, it also owed a great deal to the dissemination of newly printed Patristic texts".

14 January 2017

Foundation of the Ordinariates!!

January 15, 2011, the Ordinariate of our Lady of Walsingham was erected and Mgr Keith Newton was appointed Ordinary. We invite all our friends to join in our thanksgivings and supplications!!

Suggested Extraordinary Form ORDO entry, providing for due commemoration on tomorrow's anniversary:
Cras in Ordinariatu: secunda oratio Deus omnium fidelium pastor et rector (cum orationibus Super Oblata et Post Communionem) additur sub una conclusione cum orationibus diei in omnibus Missis ob inaugurationem Reverendissimi Keith Newton Ordinarii Protonotarii Apostolici Episcopi emeriti Rutupiensis.

Within the Collect etc., perhaps the simplest text is ... pastorem ecclesiae huic praeesse voluisti ... . Or, if you must, ... pastorem Ordinariatui Beatae Mariae de Walsingham praeesse voluisti ... .

I have heard it suggested that Silvester is the Latin for Keith. Moi, in the Te igitur I always just say antistite nostro Keith.

13 January 2017

AGNUS DEI

The rumour went around the ladies' tea-parties of donnish Oxford:"Have you heard? Dr Pusey sacrifices a lamb every morning in Christ Church".

Of course, what Dr Pusey did was not to slit the throat of a daily ungulate in the sedate surroundings of an Anglican Cathedral, but to offer the sacrifice of the Eucharist ... 'the adorable Sacrifice' as the inscription beside his altar at Ascot Prory puts it. Nevertheless, I have some sympathy for the perplexities of the bewildered ladies. Those who saw S John Baptist, in the ancient Gospel for today, the Octave Day of the Epiphany, pointing at his Nazarean Relative as 'God's Lamb', must have been at least equally perplexed, even without tea.

But - oops - what about the view of liberal protestants, commonly regarded by them as so obvious as not to require argument, that the Eucharist was in origin a simple fellowship meal later perverted, by S Paul or by 'Early Catholicism', into a complex sacrificial mystery? Happily, this widespread but evidence-free myth was exploded by a distinguished American Jewish rabbinical scholar, Jacob Neusner. When Jesus 'cleansed' the Temple by expelling the tradesmen who facilitated its worship, He was symbolising the replacement of that sacrificial system by His own new Eucharistic sacrifice, to be instituted a few days later. And the principal Jewish sacrifice to be replaced was the daily sacrifice of the Tamid Lamb, paid for by the Temple tax of Jewish males and offered for the whole of God's people. "The atonement for sin achieved by the daily whole offering is null, and ... atonement for sin is achieved by the Eucharist; one table overturned, another set up in place, and both for the same purpose of atonement and expiation of sin".

The Lamb of God, the Incarnate Word under the visible tokens He has ordained, is the perfect oblation held in his hands and offered by the Christian priest as he stands at his altar every morning. Jesus is the Lamb who takes away the sins of the world. 

But according to Common Worship (modern language Gloria, Agnus, and Invitation to Communion) He takes away the sin of the World. The Latin and Greek liturgical originals usually speak of sins, while CW has been influenced by John 1:29, which reads sin. This Johannine singular sees sin as a single corporate turning away from God by fallen humankind. And rightly. But in liturgy it may not be best to reflect comfortably on the corporate nature of sin, but instead to acknowledge its specific nature in my life. 

The daily Christian needs to be aware of his own daily and plural sins as he attends the daily pleading of the One Great Sacrifice.

12 January 2017

Latin Liturgy at Oxford UPDATE

UPDATE: Sadly, the Latin version used is not that found in Bright's and Medd's translation of the BCP, but a version confected ad hoc, by converting the English into Latin. (Bright and Medd, much more sensibly, used or tweaked pre-Reformation texts whenever it could be discerned that Cranmer's version was based on or influenced by a Latin original.)

I wonder how many people are aware that the University of Oxford begins each term with a celebration of a Holy Communion Service in the Latin Tongue? And that it did so this very morning? Is it the only university in the UK to do so? An hour spent browsing in Bodley through old University Calendars reveals the following about the history of the practice.

It is not, as one would have loved to believe, a survival from Medieval Oxford, but a piece of Tractarianism. By the start of the nineteenth century, each of Oxford's four terms [our modern Trinity term in the summer is historically a conflation of the old 'Easter Term' and the old 'Trinity, or Act, Term'] began with Latin Litany, Latin Commemoration of Benefactors, and Latin Sermon, apparently at about 10.00 in the morning in the University Church [the S Mary's where Mr Newman was Vicar, and with the baroque porch and statue of our Lady which became part of the indictment leading to the martyrdom of Archbishop William Laud]. In 1862 "and Holy Communion ... also in Latin", was added. I suspect this was a result of the Oxford Movement aka the Catholic Revival. So things continued until 1901, when the Holy Communion was separated from the Litany and Sermon and was now to be "Earlier in the day". I put this down to either or both of the following: the preference of Anglican Catholics to communicate fasting; and the growth in numbers of non-Anglican or non-communicant dons. In 1920, the Latin Litany and Sermon were reduced to once a year - on the first Sunday of the Hilary Term, when they still happen - but the Latin Communion was and still is three times a year. I rather relish the recollection of having both preached and celebrated in Mr Newman's Oxford patch ... but not so much as I relish having celebrated and preached in the Birmingham Oratory!

The Proctors, representing formally the body corporate of Chancellor Masters and Scholars, attended until 2008, when they decided that it was invidious for them thus to privilege [by getting out of bed for a 8.00 service!] one religion and a fortiori one sect of one religion.

11 January 2017

Andrew Perne a Papist? (3)

Perne's library survives; his copies of the Fathers were well-used and copiously annotated. Perhaps he might have merited the condemnation which Cardinal Manning passed upon our patron Blessed John Henry Newman: of being too patristic. If a less Protestant wind had brought the Armada, Cardinal Allen, and his pallium to England and then on to Cambridge in 1588, Perne would have been able to show him Allen's books upon his own library shelves. Patrick Collinson, author of the first essay in this collection, deems the evidence "not inconsistent with the covert Catholicism with which the Jesuit John Gerard credited Perne. Very possibly he was what might nowadays be called a closet papist. Alternatively, although nobody had yet thought of so defining it, his religion may be thought to have displayed many features of what would later be called Anglicanism, high Anglicanism".

A very fair point, if rather cumbersomely expressed. Dermot McCulloch (however he is spelt) has argued that "Anglicanism" did not really exist until the Stuart period; that the Elizabethan Church was just Bog Standard Prod. Maybe and, well, maybe; but Perne did exist and was once even nominated for an episcopal see. So, in distant Devon, Duffy's Parson Trichay clung on; and a circle of Church Papist clergy has been discerned and documented in Cornwall. Could it be that wherever one looks carefully enough ... ... For example, at Oxford, S John's College harboured just such individuals; and maintained an ill-defined but definite link with Gloucester Hall a couple of hundred yards away, where the popery was much more thorough-going. (St John's carefully maintained its splendid Marian vestments until today.) Archbishop William Laud emerged from this cultural context. Surely we may be justified in seeing in these manifestations the first glimmerings of what was to lead to our glorious Ordinariate!

Collinson writes: "Studying his Tertullian, Perne noted Christianus debet credere credita sive tradita; and also the principle of establishing true doctrine ab antiquitate et consensu et successione episcoporum." I wonder, incidentally, what the publication date of that Tertullian was.

These perceptions leave me reasonably confident that "AP" would have approved of those of us who have done our best, firstly, to spend decades asserting within the C of E the necessity of the Petrine Ministry; and, secondly, more recently, to call to account the misbegotten excesses of Ultrabergoglianism and Hypersuperueberpapalism.

Some afterthoughts about the events of 1564 in a few days' time.

10 January 2017

English Catholic clerical blogs

Sadly, our two premier English Catholic priestly bloggers had, in 2016, nasty experiences of a cardiac nature, and do not publish as often as their countless admirers would love. As we wish beloved Fr Tim and beloved Fr Ray well and look forward, with much prayer, to their completely restored health and return to frequent blogging, I venture to commend, for any who have not discovered them, two Ordinariate bloggers, formerly Anglican clergy, Fr Ed Tomlinson and Dr Geoffrey Kirk. You will find in them much sound teaching and a great deal of wit. It's the Anglican Patrimony. Who knows if it might be for precisely this that God and Pope Benedict sent us into the Catholic Church. And at the time they did.

Other recommendations? I emphasise that it is the Three Kingdoms that I have in mind rather than the entire Anglosphere, and clerical bloggers who publish reasonably often.


Andrew Perne a Papist? (2)

Martin Bucer, a failed Dominican from Strasbourg whom Cranmer had invited to England and eased into the Regius Chair at Cambrdidge, died there in 1551, while the Godly were still in power, and was buried in the University Church. When the Marian Commissioners made their Visitation of the Daughter University in 1557, they were offended, as any right-thinking person would be, to find his remains still interred there. The Vice-Chancellor presided over the highly fitting ritual proceedings which concluded with the incineration of Bucer's remains, those of another Strasbourg 'reformer' called Phagius, and the available books of the said 'reformers'. The country folk who flocked in to watch were apparently vastly amused to see the dramatically decaying corpses chained as if out of a fear that they might do a runner ... what happily unsqueamish days! According to a Protestant woodcut in Foxe, round the conflagration went a procession which looks like a Procession of the Blessed Sacrament ... you will find it on the dust-cover of Duffy's Fires of Faith. (Several of the clergy who go in front, singing Salve Festa Dies, appear to be wearing spectacles.) I wonder how probable such liturgical riches would have been on the Tuesday after Septuagesima. Perhaps Foxe has naughtily let his imagination run away with him.

That presiding Vice-Chancellor was Perne; and he spoke very strongly, and with real animus, against Bucer. Let us now resume our account of his career seven years later, when the political and theological situation had become rather different.

In 1564, when Henry Tudor's bastard daughter was on a state visit to the University, Perne preached so well that "the Queen made her pleasure manifest". But in a later disputation on the question Maior est scripturae quam ecclesiae authoritas, Perne got his head well above a dangerous parapet. He maintained that the Church was the final court of appeal, since it was anterior to Scripture and thus the basis of the authority of Scripture. He quoted S Cyprian ("principalis ecclesia") on the Roman Primacy, and argued that the Roman Church, so far from being (what his opponent had called it) a meretricious whore, was the "apostolica et matrix ecclesia". Anticipating the Tractarians, he drew attention to the fact that many of the texts in the Prayer Book were drawn from Roman Sources. He gave advice that the Queen's religion was a comfortable one in which to live but not a safe faith in which to die ... the Jesuit missionary Fr John Gerard recorded hearing this from an ex-Calvinist convert who had herself consulted Perne.

To be continued. (An earlier version of this post contained, at the end, an error which I have corrected.)

9 January 2017

Infantilising the laity

I'm afraid this is really just an update of my recent post (SEE BELOW) about the enthusiam of the Pontifical Council for Christian Unity for silly games with empty shoe boxes.

Readers, of course, intelligently diagnosed (see thread) what was going on here. This is a quality blog!! The whole spirit of the PCCU enterprise resembled ... to a quite uncanny degree ... an English TV programme called Blue Peter in which children are encouraged to be creative with string and boxes. Good for children ... our five children had more fun with string and boxes than they ever did with expensive toys. But ... adults ...?

Much of what is wrong goes back to a wrong turning taken by the Liturgical Movement. The realisation of the immense riches in the Roman Rite led to a very laudable desire to open those riches more fully to the laity. This led in turn to the desire for (some??) vernacular. But the Enemy can pervert any good endeavour. So the ancient Roman Eucharistic Prayer, within a decade, was effectively displaced by a spurious confection which attracted employment by nothing except its brevity. And the seasonal Sunday Collects were eliminated en bloc. Then came Stage 2: the already mangled Roman Rite was corrupted still further in Anglophone regions by being 'translated' into the most cretinous, the most vacuous dialect of English imaginable. And, believe it or not, liturgical translators without Latin (!!) used the English version as the basis of their own renderings into minority languages. You just couldn't make it up.

Unsurprisingly, this has all fed through into the present crisis, in which God's People are treated with contempt; or, to be more precise, treated like very little children. Although the old corrupt translation has now been replaced (despite the fury of Tablet readers) by something markedly less unworthy, the damage had been done. The liturgical texts, in my experience, are still very rarely explained or expounded. Some clergy illegally but regularly paraphrase the authorised texts (even the Consecration), and do so in a way which reveals their own broad and deep incompetences. Nor are the Scriptures expounded, despite the explicit desire of Vatican II. Much preaching is pitiful. To cap it all, we now have a Roman Pontiff who talks about s**t-loving and s**t-eating and clearly feels he is a very fine fellow for doing so. Some clergy, presumably getting the message, break the rules by avoiding preaching whenever they can. Not surprisingly, they hate the Creed, especially if it's Nicene. But time can always be found for daft and soppy music.

The solution is really immensely simple. From Roman Pontifical Councils downwards [or do I mean upwards?], the clergy need to start treating the laity as grown-up Christians who do not need anybody's condescension. Who deserve respect rather than verbal cuddling. And seminarians need to be taught the essentially and unavoidably masculine character of the Roman Rite; they could well start by studying the work of those superb lay Catholic liturgists Edmund Bishop [The Genius of the Roman Rite] and Christine Mohrmann [The Origins of Liturgical Latin].

NOW FOLLOWS THE ORIGINAL POST!
 The Week of Prayer for Christian Unity, invented by Anglican Papalists and originally, admirably, known as the Chair of Unity Octave, starts on Wednesday January 18; which, in the Old Calendar, was the Feast of the Chair, the Cathedra, of S Peter. This year the Pontifical Council for Christian Unity in collaboration with some Ecumenical Partners, has set out quasi-liturgical formulae for use. These forms constitute successful attempts to scale heights of risibilty which have not to my knowledge previously been attempted. This is your real hard-core Guinness-book-of-records rubbish.

The central ritual involves the moving of stones. But, because carrying real stones might be a bit like hard work for the aged biddies of each sex who are likely to be symbolising their second childhoods by taking part in these rituals, the "stones" will in fact be shoe boxes covered with packing paper. No, I'm not making this up. Twelve of them. With labels. Labels naming 'things that divide'. The 'stones' will be built up to make a 'Wall of Division' which will then be dismantled and formed into a Cross. (What happens if the officiants disagree about the neatest way in which twelve empty shoe-boxes can be arranged into a Cross, and end up in a melee of fisticuffs, is a rubrical detail which these curial nut-cases have not catered for.)

At least two things worry me here.
(1) Some of the names on the stones involve non-statement, since they imply a tautology. How helpful is it, for example, to say that Division Divides?
(2) The Divisive Factors selected by the PCCU, of course, imply a specific (and distinctly narrow) mindset. I can best illustrate this by telling you some of the things which will not be written on any of the shoe boxes. 'Heresy' is not included. Nor is 'Disobedience to the Commandments of God'. No mention of  'Divergence from Holy Tradition'. Or of 'Failure to Worship God as He has commanded'. Try guessing what, in the Spirit of the Zeitgeist, these Ecumenists have come up with, then turn to the Vatican Website and discover how close you have got to analysing accurately the Spirit of the Age. And, No: 'Following the Spirit of this Passing Age' does not claim the dignity of a shoebox.

Nor does 'Encouraging grown men and women to play daft games with shoe boxes'.