Catholic Sensibility

Bishop Edward Risi offers an explanation on why the South African bishops implemented the Order of Mass translation a few years ahead of every other English-speaking country:

We produced the Pastoral Introduction to the Mass, a project that took us five years, as a user-friendly application of the new General Instruction of the Roman Missal. The Pastoral Introduction was first released in draft form and three years later, in 2007, in its final form. It was our hope that diocesan and parish liturgical committees would use the Pastoral Introduction, and so we would have one increasing movement of renewal under way. It was, therefore, appropriate and timely, I believe, to see the introduction of the revised Mass texts as part of the same movement of renewal.

The new GIRM has been around for nine years. Bishop Risi is correct to say that changes in rituals have already been implemented in most places. And ideally, a reflection on the GIRM might well lead communities to a sound and spiritual renewal of their praying of the Mass.

Unfortunately, a number of priests and communities had already gone ahead in implementing the new ICEL version of the Mass texts without the prior permission of their bishops and we reached the point in the Conference where we either had to say to them “You are out of order” or to bring everyone on board together. We unfortunately, presumed too much, namely, that the ground work at the level of dioceses and parishes had been keeping pace with our timetable.

Even among conservative commentators on the internet, I’m not aware of a widespread jump to use the new texts. I did see a commentary from a bishop a few weeks ago in which one of his priests had begun using the new Creed with his parish. The reviews from the pew were not sparkling.

Bishop Risi’s explanation raises its own questions. Every bit of material I’ve seen suggests that the process with the translation is ongoing, and implementation is on hold until the whole missal is completed. A contact with ICEL told me that some were claiming that Cardinal Arinze’s cover letter with the translated and approved Order of Mass was missing from the South African copies. That would seem to place the blame, some of it anyway, with Rome. Easier to pass the blame on down than up, I suppose.

The full experience of the Scrutinies, including the preparation and liturgical celebration is the catechesis for the newcomers’ future observance of the sacrament of Penance.

142. Because they are asking for the three sacraments of initiation, the elect must have the intention of achieving an intimate knowledge of Christ and his Church, and they are expected particularly to progress  in genuine self-knowledge through serious examination of their lives and true repentance.

143. In order to inspire in the elect a desire for purification and redemption by Christ, three scrutinies are celebrated. By this means, first of all, the elect are instructed gradually about the mystery of sin, from which the whole world and every person longs to be delivered and thus saved from its present and future consequences. Second, their spirit is filled with Christ the Redeemer, who is the living water (gospel of the Samaritan woman in the first scrutiny), the light of the world (gospel of the man born blind in the second scrutiny), the resurrection and the life (gospel of Lazarus in the third scrutiny). From the first to the final scrutiny the elect should progress in their perception of sin and their desire for salvation.

The Church recognizes the importance of the stories in the fourth, ninth, and eleventh chapters of John’s gospel. These Scriptures can assist in the cultivation of an awareness of sin, as well as introduce the elect to these dimensions of Jesus Christ. Are three scrutinies enough to cultivate a lifetime practice?

A strange quote from dotCommonweal on Northwest Iowa’s Bishop Walter Nickless:

The Catholic Church does not teach that government should directly provide health care … Any legislation that undermines the vitality of the private sector is suspect.

The private sector is, um, vital? Did I read that right? I did write “strange quote,” and I had to go to the bishop’s own page:

Therefore any legislation that undermines the viability of the private sector is suspect.

And the “kicker” to Bishop Nickless’s comment is buried in his commentary, near the end of his third point. “Viability” is somewhat different from “vitality.” I know Grant Gallicho picked this up from the NY Times, but you have to fact-check these things. It does those who engage the bishop no good to fumble his words.

That said, I have to say I’m not convinced Bishop Nickless has a bead on the situation. A simple question, the same one I’ve asked another bishop this past week, who also declined to answer despite a polite exchange of about ten e-mails, both ways:

(D)o you know if … insurance premiums (for lay employees in your diocese) will be raised, and if so, by how much?

And after I read this comment:

Preserving patient choice (through a flourishing private sector) is the only way to prevent a health care monopoly …

… I have another question: what choices are provided in the Diocese of Sioux City?

A high-profile funeral was celebrated today. I did not see any of it; Saturdays have developed into quite busy days, and today was no exception. As a liturgist, I’d like to offer a few comments on some aspects I’ve heard or read about.

I heard yesterday on NPR that Our Lady of Perpetual Help Basilica was “chosen” for the liturgy. Was the Mission Church Kennedy’s home parish? I read the news that he prayed there frequently. Most Catholics don’t have a choice for funeral locations. Some will choose where to marry. Most choose their home parish. Maybe Liam knows where the late Senator was a parishioner.

The Kennedys have planned a private memorial service at the (JFK) library (in Boston) for Friday night, according to a schedule of events released by Kennedy’s Senate office.

I suppose this would be one of three possibilities: the funeral vigil, a rosary service, or some other kind of prayer for the family. It is the appropriate place, by the way, for people to eulogize their loved one. I wonder what the public reaction would be if the Vigil had been celebrated publicly with eulogies, and the funeral and internment had been smaller affairs.

I’m aware that a few Catholics have mustered some protest at the public funeral of someone many consider an obstinate sinner. “Scandal” has been used to define this liturgy. I find it hard to muster much support for the thought. Lots of conservative Catholics use the term “scandal” to describe “something we don’t like.” Is it a value for the sake of the innocent who may be corrupted to bring the event more to a focus in the news?

This week I’ve been bothered by what I believe to be a faulted approach from some of the Catholic blogosphere in dealing with Senator Ted Kennedy’s death. It seems I have an opportunity to show my true colors upon hearing the news that Bishop Joseph Martino, admittedly not one of my favorite prelates, is resigning the see of Scranton and going into retirement. Rock and AmP are all over the story.

While I haven’t agreed with his approach to teacher unions and undesired speakers, it is a sad thing when a man’s career comes to an untimely end. The rumor appears to be retirement due to ill health.

Whatever Bishop Martino’s infirmity may be, I wish him healing and will pray for his recovery, serenity, and sound health. In the combox of one of my threads on the man, Jim McK reported that he urged prayer and discernment on the part of parishes facing a financial crunch, dropping numbers of parishioners, or potential merging or closure. If Scranton laity didn’t take that invitation seriously, it is more of a discredit to them than to their bishop.

May the discernment Bishop Martino urged of others be a source of grace for him in the days and years ahead. And may Christ continue to shadow his servant +Joseph, especially in times of difficulty.

A long tradition at my parish is a late evening weeknight Mass. Last year, it consistently drew sixty to a hundred people, almost all Iowa State students. It goes back at least twenty years, so they tell me. When I was in grad school, my home parish also had such a Mass. The 7PM start time was more conducive to families and working folks, and we consistently drew two to three hundred each Thursday night. That, from humble beginnings of a few dozen young adults sitting on the carpeted floor between an altar and a reredo.

I applaud the tradition and concept. It reinforces the intentional nature of our student community. People come to Mass at ten o’clock on Thursday night because they love God, they embrace their Catholicism, and to express community. And if togetherness with other students is the prime consideration, it’s easy enough to embrace the larger community partying and drinking and getting into occasional mischief on Lincoln Way, just outside our doors. Our new pastor mentioned in announcing TNL last weekend that 43% of all St Thomas undergrads meet their future spouse at TNL. This can’t be accurate, I thought, when I heard that audacious claim at 7PM Mass Sunday night. But it might well be true.

In the image above, our archbishop presided last January when he was in town for an Operation Andrew dinner. Except for the concelebrants, you see the essence of TNL: informality. Worshippers sit on carpet rectangles for the Liturgy of the Word, then move to the open space around the altar for the Liturgy of the Eucharist. I like the move, mostly. It reminds me of when I visited St Meinrad’s Archabbey in the 80′s. Word in the antiphonal seating in the old sanctuary, then Eucharist in the open area where the pews used to be, all around the altar. There a good notion of pilgrimage in that movement. It also reinforces, if you will, the aspect of sacrifice, for people to move, and thus physically offer themselves to God.

Last night’s first TNL was huge. For no discernible reason, 171 students showed up–pretty darn close to double the usual turnout last year. My friend Cody said we only had six carpet rectangles left unused in the whole building. He had to raid one of the RE classrooms in the basement. Has the new pastor found a magical touch, a forty-three percent solution to Catholic spirituality? Fr Jon would probably attribute it to God’s grace, which I would hope touches even more hearts next week. I repeated my weekend meme to the campus ministry intern during the cookies and punch social that followed that it seems like “Campus Ministry Christmas.” She laughed at that and my staff colleague Shari affirmed the whole celebratory nature of the entire event, from the gathering in the student lounge before liturgy, to the dozens of young women and men still laughing, snacking, talking, and having a good time in our building at 11:55PM, when I finally went home. It was a blessed end to a long and otherwise frustrating week.

Chief among the RCIA rites of Lent are the three scrutinies.Let’s get the tale from the first of six descriptive sections in the rite:

141. The scrutinies, which are solemnly celebrated on Sundays and are reinforced by an exorcism, are rites for self-searching and repentance and have above all a spiritual purpose. The scrutinies are meant to uncover, then heal all that is weak, defective, or sinful in the hearts of the elect; to bring out, then strengthen all that is upright, strong, and good. For the scrutinies are celebrated in order to deliver the elect from the power of sin and Satan, to protect them against temptation, and to give them strength in Christ, who is the way, the truth, and the life. These rites, therefore, should complete the conversion of the elect and deepen their resolve to hold fast to Christ and to carry out their decision to love God above all.

The first question I ask: why, if the purpose of the scrutinies are so personal to the elect and serve more of a spiritual purpose, are these liturgies to be celebrated publicly. RCIA 145, as we will see, suggests that the faithful will find the public ritual beneficial in some way. The connection can be made with the ordinary Catholic’s examination of conscience and preparation for the Rite of Penance.

Note the twofold action of the rite:

- to uncover and heal

- to bring out and strengthen

I’ve always been struck by the use of language in referring to the conflicting qualities of sin and grace in the elect. It presumes that each aspect is, in some way, hidden from view or expression. That’s not a universal constant: sometimes sin is very much out in the open, and likewise, good works are often evident to others, too. It would seem the spiritual value of the scrutinies is to draw out more of the inner and true self. We have faith that when secret sin comes to light, it will vanish in the healing power of Christ. This is the core meaning of exorcism.

The task of the community is also to affirm God’s grace in the elect. These scrutinies are meant to be the final personal stage toward baptism, solidifying a conversion which has largely been accomplished.

The scrutinies sometimes make people nervous. Not surprising, and not unexpected. A colleague of mine once reported her pastor declined to celebrate them at all. One wonders about the level of understanding of penance and the sacrament devoted to it in a man who cannot discern the classic elements of personal examination, reform, and renewal accomplished by a fruitful celebration of the scrutinies.

Any comments?

Regarding my commentary on U2, Jim McK wonders:

Do you feel the same way about liturgy taking over popular performance formats, as when a million people turn out as a stadium because a popular priest, ie the Pope, is celebrant?

Perhaps this is something of the megaliturgy stadium events we see with the pope. I’m not really sure Catholicism has any other events on this scale. Maybe someone could shed some light and tell us when the first Mass was celebrated with more than ten thousand in the assembly. I’d feel pretty sure the first with more than 100,000 would have been with Pope John Paul II.

I’ve participated in one liturgy with more than 10,000 people. In observance of the Jubilee year 2000, my home diocese celebrated a Pentecost Day Mass in a mid-sized domed stadium. I recall the attendance was around 16,000. There was no Big Draw other than Jesus Christ and a special feast on his purported two-thousandth birthday. There was a pilgrimage-like atmosphere, which I’m sure is part of any megaliturgy event. Of course, there is also a pilgrimage atmosphere when one attends a big-time sporting event, like an NFL game or NASCAR, or a major concert … like U2.

The largest crowd I was ever in was at an NFL football stadium, not for a game, but for the Rolling Stones. There was a certain pilgrimage quality to it: a long drive, a long walk to the venue, pouring rain, vendors, a certain surreal quality not often repeated, at least in my life. George Thorogood performed in the pouring rain, an intriguing mix of precipitation and electricity, which fortunately didn’t coincide on his person or his band. Journey stayed within a bandshell, playing tight, but out of the rain. By the time the Stones were onstage, the rain had ended, the sun was coming out, and while I’ve never been a huge fan of the band, the three-hour set was entertaining. And it was my little brother’s first rock concert.

Did I include the ringing in my ears after the event?

The last two popes have used the secular medium of the Big Stadium Event to celebrate Mass. There are good pragmatic reasons. More people get to “see” and “celebrate” with the Holy Father. More is better, right? Media coverage is high. And media coverage — positive media coverage is good, right? A large metro area gets to show off its culture and talents. That must be good, right?

I have my own preferences, though.

When I go on pilgrimage, I like to go to the location, the event. I joined my mother’s pilgrimages to French Canada many times, and I enjoyed both the religious and cultural aspects. When I go on retreat, most often I travel a few hours’ drive from home. There’s a pilgrim quality about the journey, both to and from. I would love to go to Europe, though I suspect that pilgrimage won’t be part of my life.

I’ve known many people who have gone to see the pope on his American and Canadian mega-events. I don’t doubt their religious sincerity or their largely positive experiences. But it is undeniable that not unlike the churches that have drafted U2 liturgies, or who coopted the secular folk songs of the 60′s for the early vernacular liturgies, the popes’ appearances in these stadium events are really very much like the secular concert experience.

Sure, the music is more or less appropriate. The reverence is mostly there. The sacrament is validly and licitly celebrated. I would expect nothing less.

The churches that might celebrate U2′s music are also within bounds on their own version of orthodoxy. Christ is worshipped, not Bono. The Scriptures are still proclaimed. The church building is utilized. The spoken prayers are likely familiar. Just one element is substituted. Just like the million-person Mass with the pontiff.

De mortuis nil nisi bonum.

It’s a saying worth having not only in one’s vocabulary, but also in one’s orthopraxis. Those more concerned with orthodoxy, or their own brand of it, seem to be spending a lot of ink or keyboard time with “Yes, but” commentary on the death of the senior Senator from Massachusetts.

One blog post even included a plug for a book:

In his 2008 book about Boston Catholicism “The Faithful Departed” (Encounter Books, $25.95), Philip F. Lawler speaks of the dismay of prolife Catholics at the failure of the Church hierarchy to discipline Catholic politicians who support abortion.

A prominent man dies, a flurry of commentary ensues, and may I ask why the topic of conversation turns to the “dismay of prolife Catholics?” Color this prolife Catholic deeply dismayed at this kind of public commentary. This is supposed to convince the fence-sitters on abortion we’re really all compassionate people?

I’ll confess right out that I have little patience for the direct application of popular music items to liturgy.  In the time it would take me to locate a rare exception, I could write a new song myself. One basic problem is that U2′s music, though inspiring to many fans (including my daughter) is, like opera and choral masterworks (also inspiring to many fans like me), essentially a performance idiom.

I’m sympathetic to church leaders who try to impart a certain verve to worship. It’s better than languishing in outdated traditions, crossing one’s fingers and hoping the Holy Spirit will provide.

I suspect that discerning U2 fans would be attracted to any church or religious venue that remained authentic to form and message. And really, seekers are often discerning enough to ferret out that authenticity.

(Found via Margaret Cabaniss at Inside Catholic’s blog)

The introductory sections for the Period of Purification and Enlightenment conclude:

139. This is a period of more intense spiritual preparation, consisting more in interior reflection than in catechetical instruction, and is intended to purify the minds and hearts of the elect as they search their own consciences and do penance. This period is intended as well to enlighten the minds and hearts of the elect with a deeper knowledge of Christ the Savior. The celebration of certain rites, particularly the scrutinies (see RCIA 141-146) and the presentations (see RCIA 147-149), brings about this process of purification and enlightenment and extends it over the course of the entire Lenten season.

140. Holy Saturday is the day of proximate preparation for the celebration of the sacraments of initiation and on that day the rites of preparation (see RCIA 185-192) may be celebrated.

The minds and hearts of the elect are the focus of ministry, and hopefully, the grace of God. By this time in the faith journey of the elect, the catechesis should be largely complete. The Church doesn’t provide for last-minute cramming.

Many catechumenate ministries provide for retreat time for the elect. This would seem to be in alignment with the overall purpose of the season.

In “Support Dropping” combox, Gavin wondered

(D)oes Todd also support the banning of the Ordinary Form Low Mass as well?

My short answer is yes. Though I see the query as a trick question of sorts. A clarification:

The Roman Missal no longer makes a distinction between High Mass and Low Mass. From my reading of the Missal, the GIRM, and the documents, I see an ideal held out to the clergy and faithful of Catholicism: sing the Mass with full and active participation at every opportunity. The High/Low dichotomy of the 1570/1962 rite is a needless and impoverished boxing-in of the celebration of liturgy.

While I recognize the efficacy of the Mass celebrated under conditions of privation, either imposed from within the Church or without, a more perfect celebration takes place when the full flowering of ministry and participation is allowed to take place. It’s eminently sensible of Rome to employ the principle of progressive solemnity: do what you can, when you can, eyeing the hierarchical nature of the liturgical year, and taking into account local sensibilities and abilities.

Daily Mass, for example, ideally includes a sung psalm, alleluia, and Eucharistic acclamations. Probably a song or two, too, because this is an accustomed practice from the four-hymn sandwich years. Obviously, the priest singing the dialogues is an easy step to take as well.

If there was a significant observance at a daily Mass (Annunciation, or a major feast) maybe musical accompaniment would be added for these sung pieces. A holy day Mass would look like Sunday: a full set of liturgical ministries. For the purpose of faith formation, Masses with children and teens would be more developed than the usual daily Masses. In most places already, they look like Sunday Masses, as well they should, considering they are the apprenticeship for young Catholics. It goes without saying that additional effort is put into major solemnities–and most parishes instinctively recognize the importance of Christmas and Easter, if not First Communions, Confirmations, and the pastor’s anniversary.

Before 1970, you had two choices: High or Low. The modern Roman Rite is far more sensible in this regard. The local leadership chooses an appropriate level of celebratory effort. We don’t quibble about High and Low; we aim in between much of the time, and hope that next year we get a little higher.

I think this has been a successful principle for Catholic liturgy over the past forty years. I’m not enough of an expert on the TLM or its practitioners to know if they would start gurgling at the suggestion that elements of the Low Mass and High Mass can and probably should be intermixed. I can tell you that after two decades of Massgoers accustomed to some a cappella singing (at minimum) at daily and early Sunday Masses, I’m not sure the silent Low Mass has anything whatsoever to offer me or my parishes or the Catholic Church at large. The modern Roman Rite has already improved and reformed it. It’s a dead consideration in my view.

What the Traditional High Mass might offer is a sense of reverence, style, and solemnity. But the best OF liturgies already do this. Rather than look to a form for inspiration, I’d prefer to look to Christ, and the observance of his Paschal Mystery. At the top of my list of liturgies to emulate are the Easter Vigil, Holy Thursday, Good Friday, Easter Sunday and season, Christmas, and the major events when participation is vigorous, the preparation has been thorough, and the assembly is deeply motivated and spiritual. If you’ll pardon my borrowing a frequent criticism of traditionalists, the allure of the EF strikes me as more people-centered.

All that said, the Roman Rite gives pastors the leeway to make pastoral adjustments. I’m aware of parishes in which people choose not to participate, or their involvement is minimal. I don’t have the answers for them. I would wonder that such communities suffer a grave spiritual lack, and it would be the task of the pastor to help them reinvigorate an appropriate expression of faith in worship. It might be that resistance to music or other forms of participation is grounded in negative experiences of the past. In some cases, the busy schedules of modern life prevent people from entering fully into the Eucharistic mystery. In which case, the onus for the liturgical leadership is to ease people into a fully Catholic expression with the highest quality at judiciously chosen opportunities.

It might beg the question: is a quickie Mass better than none at all? We might ask the question of any of our bugaboos (certain hymns, certain priests, etc.) and we know that some people indeed think not going to Mass is better than its celebration.

As for my own perceived antagonism to the EF, I have little more to say. I see it as inferior to the modern Roman Rite in many ways. I think it works for intentional communities more because these folks are more open to God’s grace, but I suspect that is, in part, due to the commitment level they bring as a community. If one of our students were to ask me point blank if I thought the TLM had anything to offer our parish, I would have to honestly say, “Vanishingly little.”

Another post, another chapter. After exhausting the rituals of election and sending to election, we’ll return to 12 sections that detail the season of Lent, known to RCIA folks as the “Period of Purification and Enlightenment.” Three sections on these fortysome days. Then 141-146 on the Scrutinies. Then wrap up with two sections on the presentations, which, as we’ve read, may have already taken place during the catechumenate period.

138. The period of purification and enlightenment, which the rite of election begins, customarily coincides with Lent. In the liturgy and liturgical catechesis of Lent the reminder of baptism already received or the preparation for its reception, as well as the theme of repentance, renew the entire community along with those being prepared to celebrate the paschal mystery, in which each of the elect and the local community, therefore, the Lenten season is a time for spiritual recollection in preparation for the celebration of the paschal mystery.

A coincidence isn’t an exact congruence. Consider the customary “Catholic” start to Lent being Ash Wednesday, not to mention the pre-conciliar observances of the Sundays prior. Also note the “togetherness” promoted by the rite: the entire community (of which the elect are certainly a part) makes the Lenten journey together. Just as the elect will be asked to scrutinize their lives, the baptized, in turn, will be encouraged to consider their initiation in light of the community’s newcomers. Indeed, Baptism and Penance share an intimate connection, one that’s not always emphasized in our post-conciliar breakdown of initiation, healing, and vocation sacraments. It’s not really accurate or spiritually helpful to put sacraments and groups of sacraments in contrast to one another. In all, the believer encounters Christ really and truly. It would be helpful if more threads could draw our sacramental spiritualities closer together.

As it is, be prepared to spend Lent in one observance, not two, as both elect and baptized ponder together the two great mysteries of initiation and forgiveness.

Thoughts?

It’s only two points in time, but over the past twenty-four years, support for the traditional Latin Mass has dropped 38%. The actual report from CARA is here.

I know there are hopes that a revived traditionalism will invigorate Catholic liturgy, if not Catholic culture. Personally, I think it’s a vain hope. I think the energy spent on the TLM would be better utilized to improve preaching and music across the board. I also can’t see how the TLLM (Low Mass) has anything whatsoever to offer the Catholic liturgical sensibility. If CARA or Gallup asked me, I suppose I’d be in favor of banning the Low Mass, and retaining the High Mass for those who wanted it.

More from the front on the health insurance reform, though admittedly a small side-battle amongst the Hartfords of the world. I couldn’t resist penning a letter to the Archbishop of Denver, who comes down hard against abortion and floats up care for a special needs child (that caught my eye, to be sure) as an alternative to some guvmint-run system. The archbishop didn’t have a good go at this issue, and I let him have it:

Dear Archbishop Chaput,

 

I caught your criticism of the Tablet via InsideCatholic this morning, I confess I didn’t think much of the Tablet piece, either. But I have to dissent from the echo of your supporters and suggest you do little better going after the peripherals on the issue.

 

For starters, like others you persist in framing the problem in terms of “health care.” I don’t think anything I’ve seen languishing in Congress deals with health care, except in terms of how to pay for it. 37th best in the world isn’t excellent, but it is in the neighborhood of 80th percentile, and at least we don’t have children dying by the thousands of malaria while third-rate dictators line up for coffee money from international corporations. The real challenge is dealing with the for-profit bureaucracies of insurance companies, the decided lack of control on spending, and the shocking lack of choice pretty much any of us (except for happy representatives, soldiers, and maybe clergy) have.

 

Another problem is trotting out young Magdalena as some sort of a anti-gov poster child. It’s far more likely that for-profit insurance giants will marginalize Magdalena. After all, how many elected representatives sit on the board of BCBS or any of the other insurance giants? The current system already forces people to make hard choices–and that’s the better scenario. Stamp “pre-existing” on your case and you’re done. You have no say, no recourse, and not even an election in which to vote. The security guards will just have you, your teabags and your birth certificates at the door. Don’t even mention a few automatic weapons.

 

I can appreciate you and others are dubious about government-run insurance. After all, we only have the Congress, the military, and Medicare/Medicaid to go on as a track record. I’ll tell you my church-run insurance plan just bumped up a few hundos a month. I’m not sure I have much faith in you as the employer of many of my colleagues in ministry. (What happened to their premiums this year?)

 

As someone who has watched with alarm as lobbyists pour millions into a political system in which I, as a middle-class independent, have virtually no influence, I can say I’m just as concerned with the present system: out of control costs, for-profit insurers piddling away a slice of my premiums to make sure business as usual runs as is.

 

So yes, I’m appreciative of the bishops’ long efforts to reform insurance. I’m also grateful for government programs that assist and assisted my relatives who have turned 65 and who served in the military. My advice is not to hide behind the skirts of Magdalena or the Tablet editors and make your own case for something. The very least you could do is attempt to be balanced: call out the profiteers and address your criticisms where they might do some good, rather than appear to be playing the dupe for the Republicans.

 

Sincerely,

Signature followed. Then I noticed Michael Sean Winters does a bit more thorough and calm-headed job on the Colorado prelate than I. Despite having vexed the administration of InsideCatholic, I’m still able to read the site (and I still recommend portions of it, especially when they avoid Culture War puff pieces on women with too-short haircuts in church), and noted that commenter Rich offered a link to some excellent commentary from Archbishop Quinn, a man a bit more seasoned than Archbishop Chaput in the ways of politics and leadership.