"and he drove out many demons"

"When it was evening, after sunset, they brought to him all who were ill or possessed by demons. The whole town was gathered at the door. He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him" (Mark 1:32-34).

I was tempted to post something more existential on our first reading from the Book of Job this morning, but then a dear friend sent me a copy of Fr. Rutler's weekly missive to his parish, Our Savior in New York City. When people today speak of "being pastoral" they typically refer to a manner of relating to people in which "the pastor" seeks always to comfort but never to challenge, or provoke, often even at the expense of the truth, telling people what they want to hear as opposed to what they sometimes need to hear for the good of their souls (there is no higher good). I think Fr. Rutler is most pastoral in his letter and in his entire ministry as a priest.

He begins his column by writing that "God so loved the world that he spared us the indignity of making us feel good about ourselves." He then cites Sacred Scripture: "The reason the Son of God appeared was to destroy the works of the devil" (1 John 3:8). From there he proceeds to say what today we are often so hesitant to acknowledge, that the devil is a real, personal being, angry that he is not God and so is hell-bent on our destruction. In our Gospel last week, as Jesus taught in the synagogue of Capernaum, an evil spirit shouts out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God" (Mark 1:24)! In today's Gospel, after the previous outburst, Jesus does not allow the demons to speak because they would also proclaim His identity. Referring to the outburst in the synagogue of ancient Gailiee and after noting that "Satan hides behind the plural," pretending "to be more than he is," Fr. Rutler notes that "in the presence of the Truth, even Satan cannot lie. He drops the plural and confesses what no mortal yet knew."

"Satan never looks like Satan," writes Fr. Rutler. Rather, "He drapes himself in celebrity and humor and humanitarianism, using celebrity to mislead, humor to mock, and humanitarianism to de-humanize." Examples of de-humanizing humanitarianism abound, the recent Health and Human Service rule mandating that Catholics violate their consciences by paying for contraceptives, which, in of themselves, as Pope Paul VI prophetically warned more than forty years ago, contribute to the de-humanization of what God designed to be the most human of acts. Another example is the idea that the spread of HIV in poor parts of the world, namely sub-Saharan Africa, be fought exclusively or mostly by the distribution of condoms, the reasoning being that such people cannot control themselves and so we have to control them for their own good.

While it is predictably a field ripe for fraud and abuse, meaning it requires great discernment, we still need to be concerned with spiritual warfare, which is why I frequently recommend C.S. Lewis' Screwtape Letters. You can read Fr. Rutler's entire missive on his parish website. I encourage you to do so.

On the "object" of Vatican II

According to Peter and Margaret Hebblethwaite in their book Pope John XXIII: Pope of the Century, one of the ways Bl. Pope John solicited input for the Second Vatican Ecumenical Council he announced it was when he came across a pastoral letter by a diocesan bishop that impressed him he wrote to that bishop right away seeking his advice about the Council. Of all the pastoral letters written by bishops prior to the Council two seem to have particularly struck him. The very first one that grabbed the pope's attention was by Cardinal Léon-Joseph Suenens of Belgium, who would go on to become something of star at the Council, and the other, promulgated for Lent 1962, by then-Cardinal Giovanni Battista Montini, archbishop of Milan, who would succeed him as Pope Paul VI, bring Vatican II to its conclusion, and begin to implement the Council.

Suenens was concerned that the Council not deal exclusively with ad intra issues, but would take up questions that concern everyone, issues such as war and peace, nuclear weapons, birth control (a question that in 1963, with the Council underway, Pope John reserved to himself and appointed a Papal Commission to study, the culmination of this process, of course, was Paul VI's last ever encyclical letter, Humanae Vitae), et al.

Montini's Pensiamo al Concilio (i.e., Let's Think About the Council) was a lengthy treatment of the upcoming Council. He believed "the central theme of the Council would be the mystery of the Church." He stated that he did not think the Council would declare any new dogmas. He clearly came down on the side of those who believed that the Church needed to cease being a kind of medieval fortress in the midst of the world and to better engage the world: "The Church will divest itself, if need be, of whatever royal cloak still remains upon its sovereign shoulders, so that it may put on the simpler forms modern taste demands." He went on to opine that "We shall have a Council of positive rather than punitive reforms, and of exhortation rather than anathemas."

Affirming Montini's impressions, Pope John, with his motu proprio establishing the commissions for the upcoming Council, set forth on 5 June 1960, wrote, "On the occasion of our first encyclical letter [Ad Petri Cathedram], we made it clear that the ecumenical council was being held with this primary object: 'The growth of the Catholic Faith and the renewal along right lines of the habits of Christian people, and the adapting of ecclesiastical discipline [the promulgation of an updated code of canon law and a unified code for the Eastern Churches in communion with Rome] to the needs and conditions of the present time.'"

The touchstone speech of his pontificate, at least to date, on the correct interpretation of the Second Vatican Ecumenical Council remains Pope Benedict's 2005 pre-Christmas speech to the Roman Curia, in which he said, "there is an interpretation that I would call 'a hermeneutic of discontinuity and rupture'; it has frequently availed itself of the sympathies of the mass media, and also one trend of modern theology. On the other, there is the 'hermeneutic of reform,' of renewal in the continuity of the one subject-Church which the Lord has given to us. She is a subject which increases in time and develops, yet always remaining the same, the one subject of the journeying People of God." While I have quoted this passage numerous times, I found a corollary to it last night when I read the following passage from Pope John XXIII's Apostolic Letter, promulgated in August 1962, Appropinquante Concilio: the Council, according to Good Pope John, "will be a demonstration of the Church, always living and always young, which feels the rhythm of the times and which in every century beautifies itself with new splendor, radiates new light, achieves new conquests, while remaining identical in itself, faithful to the divine image impressed on its countenance by its Spouse, who loves and protects her, Christ Jesus."

The surprise of Vatican II

In his lengthy apologia about what he saw as the deleterious effects of the Second Vatican Ecumenical Council on the Church, Iota Unum: A Study of Changes in the Catholic Church in the XXth Century, Romano Amerio gave an account of Vatican II that leaves little doubt that things did indeed change after the Council. In his proclamation last October of the Year of Faith, which begins 11 October 2012 and ends on the Solemnity of Christ the King in 2013, to mark the fiftieth anniversary of the beginning of the Council, Pope Benedict XVI once again insisted on a "correct hermeneutic" with which to interpret the Council. Contrary to popular belief, Pope Benedict has never called for "a hermeneutic of continuity," even as he has insisted on the inadequacy of "a hermeneutic of discontinuity and rupture" with the Church's Tradition. Rather, in his first annual speech to the Roman Curia, delivered on 22 December 2005, he called for a "hermeneutic of reform." This way of receiving and incorporating the much-needed changes called for by the fathers of Vatican II is to achieve "renewal in the continuity of the one subject-Church which the Lord has given to us. She is a subject which increases in time and develops, yet always remaining the same, the one subject of the journeying People of God." While it is certainly right to reject "a hermeneutic of discontinuity and rupture," I think this way of stating it may require more parsing: Does "discontinuity" (i.e., change) necessarily imply rupture? Before someone goes nuts about that question, what discontinuities, especially in praxis, liturgical and otherwise, can be objectively traced from the early Church councils to Trent, or between councils East and West prior to the schism, including such matter as celibacy and clerical continence, just to name two with which I am familiar, let alone the evolution of the prerogatives of the papacy?

Indeed, in Vatican II's striving both to return, at least to some extent, to the sources of Christian Tradition and to open the Church more to the world, as Von Balthasar notably and, at least at the time of its publication, notoriously, called for in his short book Razing the Bastions: On the Church in This Age, there is what we can rightly call a dialectical tension. From his careful elocution of the delicate matter of interpreting the Council without negating it, Pope Benedict grasps the tension that any honest reading, let alone interpretation and application, of the Council's documents generates. After all, as a young theological advisor to Cardinal Frings, one of the more influential participants in the Council, the relatively youthful Fr. Ratzinger played a crucial role in drafting several of the Council's most important documents.

Another aspect of Vatican II Amerio confirms is its surprise, which is likely why Bl. Pope John announced his intention to call it trembling a little with emotion (emboldening and italicization added by me). Amerio noted that both Pius XI and Pius XII considered reconvening the First Vatican Ecumenical Council that was disrupted by fighting in the Italian war of unification without being formally concluded in 1870, but not before issuing the twin dogmas of papal infallibility and the pope's immediate and universal jurisdiction over the entire Church. In truth, the latter of these two dogmas is probably a bigger obstacle to Christian unity than the former. Interestingly, in his speech announcing his intention to convene an ecumenical council, Pope John made no mention of Vatican I.

It seems that Amerio is quite accurate in his assertion that Bl. Pope John XXIII conceived of the council with "no prior consultations" either with the Sacred College of Cardinals or the global episcopate. Nonetheless, in his speech announcing the Council Pope John solicited from the cardinals and bishops present as well as from throughout the world "an intimate and confident word assuring us of their attitude." He further asked for input and suggestions "on how to carry out this triple program" (i.e., diocesan synod for Rome, the ecumenical council, and a revised and updated code of canon law).

The Council and updating canon law

I read today for the very first time Bl. Pope XXIII's speech, delivered on 25 January 1959 in the Basilica of St. Paul's Outside the Walls in Rome. It was this speech that the pope announced three things of great import for the Church: "a diocesan synod for they city [of Rome], and an ecumenical council for the Universal Church," as well as an updated code of canon law (the Church's first unified code, the so-called Pio-Benedictine code, was promulgated in 1917), "which," Pope John said, "should accompany and crown these two tests of the practical application of the provisions of ecclesiastical discipline, as the Spirit of the Lord will suggest to us little by little along the way." Papa Roncalli also alluded to the promulgation of a unified code of canon law for all of the Eastern Churches in communion with the Holy See. Given that he said, "The forthcoming promulgation of the Code of Oriental Law will give a presage of these events," it seems reasonable to conclude that he envisioned the enactment of the unified Eastern code even before the synod and the council.

It is interesting to note that the updated Latin code (Codex Iuris Canonici) was not promulgated until 1983 and that the unified Eastern Code (Codex Canonum Ecclesiarum Orientalium) was not set forth until 1990. In 1983, the Latin code was promulgated by Bl. Pope John Paul II on the twenty-fourth anniversary of John XXIII's speech.

Since 1983 the Latin code has been updated several times by papal fiat. With regard to permanent deacons the most recent change, set forth by Pope Benedict XVI on 26 October 2009 in a motu proprio, Omnium in mentem, along with amending some canons regarding marriage, Canons 1008 and 1009 were also amended.

Canon 1008 was reconstituted to read: "By divine institution, some of the Christian faithful are marked with an indelible character and constituted as sacred ministers by the sacrament of holy orders. They are thus consecrated and deputed so that, each according to his own grade, they may serve the People of God by a new and specific title.

More significantly, a third paragraph was added to Canon 1009: "Those who are constituted in the order of the episcopate or the presbyterate receive the mission and capacity to act in the person of Christ the Head, whereas deacons are empowered to serve the People of God in the ministries of the liturgy, the word and charity."

In my recently completed Integrated Pastoral Research paper (i.e., thesis), relying on the more scholarly work of Dr. Bill Ditewig (who also recently posted on his blog concerning Bl. Pope John's amazing announcement, Marking a Wonderful Milestone), I noted something with regards to how even the current, updated, code deals with permanent deacons:

"Setting theological concerns about this legislation aside, Omnium in mentem is an effort to critically examine the language used to describe the diaconate over against the presbyterate. As Ditewig noted in his doctoral dissertation, The Exercise of Governance by Deacons, published in 2003, citing canonist James H. Provost, care must be taken not to use sacerdotal language rightly applied only the episcopate and presbyterate to deacons (4). However, like most efforts in this regard, Pope Benedict’s motu proprio applies to deacons negatively, merely stating what deacons are not. Provost states that because "the diaconate is an ordained ministry in its own right," although permanent deacons are a new reality in the church, "language unique to the order, and legal expressions flowing from that language, must continue to develop" (Ditewig, Exercise of Governance 4).

"be careful of them in the dark"

Today's traditio is one of Tom Waits' most mainstream songs (it was covered by Rod Stewart in a predictably anodyne manner and became a hit), "Downtown Train."

You wave your hand and they scatter like crows/they have nothing that will ever capture your heart/theyr'e just thorns without/ the rose/be careful of them in the dark/oh if I was the one/you chose to be your only one/oh baby can't you hear me now

As a bonus for this first Friday in February, Howlin' Wolf, who is a big influence on Waits, singing "Smokestack Light'ning"

If you want see and hear classic Waits, check out his 1988 appearance on Letterman to support his still magnificent film, Big Time, which was more-or-less based on his stage play, Frank's Wild Years.

Feast of the Presentation of the Lord

Today is the Feast of the Presentation of the Lord on which we celebrate Jesus being presented in the Temple by Our Lady and St. Joseph in accordance with Jewish law. This event is also the fourth mystery of the Rosary of the Blessed Virgin Mary, the fruit of which is obedience. It is in Luke's Gospel, where we read about our Lord' Presentation, we encounter the figures of Anna the prophetess and Simeon.

"Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, he took him up in his arms and blessed God and said," (Luke 2:25-28 ESV)

“Lord, now you are letting your servant depart in peace,
according to your word;
for my eyes have seen your salvation
that you have prepared in the presence of all peoples,
a light for revelation to the Gentiles,
and for glory to your people Israel (Luke 2:29-32 ESV).

This prayer, known as the Nunc dimmittis (the first words of the prayer in Latin, "now dismiss," "now you are letting ... depart"). The Nunc dimmittis is the Gospel Canticle for Night Prayer just as the Benedictus is for Morning Prayer and the Magnificat is for Evening Prayer.

For centuries the Feast of the Presentation, formerly known as Candlemas, formally marked the end of the Christmas season. My lovely wife leaves out Nativity up in one of the nooks of our fireplace mantle until the Presentation, which I appreciate and enjoy greatly. So, even if it is not you practice, especially if it is not your practice, pray the Joyful Mysteries of the Rosary today, bringing your needs and those near to you to Our Lady, who, as this feast shows, is always faithful, humbly petitioning her for her maternal help.

Fifty years ago today, 2 February 1962, Bl. John XXIII announced the opening date for the Second Vatican Council, which my dear brother, Deacon Eric, has chronicled over on Conciliara.

Bl. John XXIII and the plight of Italian hens

Because later this year we will mark the 50th anniversary of the opening of the Second Vatican Council, I have been doing some reading about the Council and events leading up to it. Right now I am reading a book published in 1959 by Dominican friar, Fr. Paul Perrotta, on the election of Bl. John XXIII as pope: Pope John XXIII: His Life and Character. After reading the chapters on the origins of the papacy, the history of the papacy, the pontificate of Pope Pius XII, the death of Pius XII, and the conclave that selected Angelo Giuseppe Roncalli as pope, I began the first chapter on Good Pope John, "His Antecedents and Background." It was in this chapter that I read a passage, which I found equally delightful and funny. After stating how poor the farming Roncalli family was, Perrotta wrote,

It is hard for us Americans to accept that farmers in Italy use very little milk and eggs on their table. Milk is converted into cheese because there is no refrigeration and eggs are jealously kept for the sick or for traditional cakes. They produce few eggs at best, because hens in Italy are not the spoiled darlings of farmers, bulging as they do here with purina chow, but have actually to scratch for a living 'mid the refuse of the barnyard.

I found myself wondering what the jovial Papa Roncalli, who was indeed raised in such humble circumstances, would make of such an observation, especially given that in a biography of John XXIII I read some years ago the author wrote, "he was known as a good fork," meaning he loved to eat!

Since sundown marks the beginning of the Feast of the Presentation of the Lord, formerly known as Candlemas (when candles to be used, not only for special liturgical purposes, but even at home, were blessed), below is a brief clip of Bl. John XXIII on Candlemas 1959 blessing what appear to be Paschal Candles: