So I read about the last years of Pope Benedict via Georg Ganswein excerpt. I wonder if he didn’t have a bout with depression before his resignation. That it affected his prayer was probably a sign to him to resign. What does it profit a man to stay in his job and be “active” while losing his soul? He would collapse with hands in his face at prayer and Ganswein that this was not typical for him.
Benedict liked retirement as much as many do. His health improved with the lack of stress and restful monastic atmosphere. He was certainly a bad fit, personality-wise, for the papacy. Let alone a Vatican with knives out.
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It’s pretty easy to just fall into the drug of unreality, meaning reality. Reality is one of the most unreal things of late given how we’ve witnessed raw history in real-time. On the one hand it’s a privilege to live in such dramatic and eventful time. For history lovers like me this is a golden age since you’re marinated in real-time history. It’s like the (typically) rather mundane present is suddenly a kaleidoscope of meaning. It's sort of like bankruptcy: “it happens gradually, then suddenly”. Our nation declined gradually, almost imperceptibly from 1988-2003, and then with a bit more pace from 2004-2016, and since 2016 it’s sort of been one huge crushing revelation after another, as if we’re all living in this dystopian novel.
Yesterday we learned that Biden had classified documents in his garage and somehow this rises to the level of a special prosecutor sicced on him. As if anyone cares whether Trump and Biden had any “secret” documents hidden away given that one of our congressman slept with a Chinese spy and another Democrat senator had a spy as her top advisor. Chinese leaders are laughing at the quaint notion of American “classified” documents since they’ve already bought and paid for them and read them years ago.
More interesting is how the Dems have discovered this new superpower, the deep state, and maybe are using it to exnay Biden. Throw him out before ’24 race. Ultimately I do miss the old "mundane present”.
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The Australian cardinal, Cardinal Pell, died last week suddenly and unexpectedly of a heart attack. He was a giant in the Church and on the frontlines of fighting financial corruption in the Vatican, was imprisoned for almost 2 years on a false charge and thus an early preview of the coming persecution of Catholic bishops.
I went over some of my highlights in his prison diary and here are a few:
My daily meditation on the Book of Revelation has continued, a disconcerting tale of woe punctuated by beautiful mystical moments such as the great multitude that no one could count, from every nation, tribe, people.
What might we make of all this? This book is part of the revealed word of God, so it cannot be set aside, easily dismissed, as we are obliged to wrestle with the text and understand what we can. Two preliminary points can be made. The supernatural is an essential part of the Christian message, and when Catholicism is reduced to an agnostic service organization, the tradition is betrayed, converts disappear, and the exodus quickens. “When the Son of man comes, will he find faith on earth?” (Lk 18:8) are the most sobering lines in the New Testament. Christ spoke of a rich life after death, beautiful or terrible, quite beyond our limited intellectual horizons, and the Book of Revelation starts us on this imaginative journey. Heaven will be different from a well-earned holiday over the Christmas break or even a special long trip to strange parts as we commence our retirement.
A second point from the Apocalypse is that life is a struggle between good and evil that no one can avoid.
The “culture wars” of the English-speaking peoples, which we are losing, are not a recent invention. The Apocalypse was written nearly 1,900 years before the invention of the contraceptive pill. Most of us want a quiet life, some of us don’t manage to achieve it, but everyone has to choose one side, not the other. Struggle is necessary.
A few have quoted Cardinal Francis George, the late and great archbishop of Chicago, who predicted three generations of worsening trouble for bishops before a restoration. In defending his dire predictions to me, he noted that most commentators ignored his fourth-stage rebound, the return to better times aided by Christian teaching.
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Unfortunately, President Trump is a bit of a barbarian, but in some important ways he is “our” (Christian) barbarian. His two appointments already to the US Supreme Court will slow down the secularist advance, because the court there has immense power to shape society, much more than the Australian High Court possesses.
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The mother of a good young priest wrote me a beautiful letter quoting G. K. Chesterton, the English Catholic writer, brilliant, quirky, and provocative, whom I have quoted a number of times over the years: “We who drink the blood of God go gaily in the dark.” I am not completely in the dark, and I am not sure how many do manage to go gaily in such a situation. But the phrase certainly made me stop and ponder.
Elizabeth Anscombe, one of the greatest philosophers of the twentieth century, who was lecturing at Oxford when I was a student there, became a Catholic after reading Chesterton's Fr Brown stories. She was probably the most formidable intellect I have ever encountered, and we Christian youngsters at Oxford, interested in the world of ideas, walked taller and stronger as a result of her courage and brilliance.
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Spent some hours opening and reading the latest batches of letters. As always, they provided plenty of food for reflection. For the third time, a letter included a message about me from Our Lady to Irish visionary Christina Gallagher (or so it claimed), where Our Lady pronounced that “the reason the power of darkness overshadowed him (me) with false accusations” was the work I had been doing to correct financial wrongdoing and sexual misbehaviour in the Vatican. All the major agents for financial reform at the Vatican were attacked, especially in the press, and a number of these senior figures in Rome feel my Australian problems are connected there. We have no proof of such a connection, although I don’t discount the possibility, but Our Lady must know more than I do if the locution is genuine. A bishop should be respectful of such locutions and apparitions, but deeply sceptical, because one of the bishop’s special roles is to test the charisms, being slow to give the seal of approval.
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The Australian economy rides on the back of our mines, but our leaders have avoided recession for twenty-eight years, and this was not inevitable. Very few Australian politicians become rich from their time in Parliament, and they don’t fully deserve their low ranking with the public. Our main challenges are elsewhere, connected with the decline of Christian influence...it is a fact that social capital as a result is eroding. This can be quantified. Schoolteachers with some decades of experience testify to this. We share this decline with much of the Western world, but that is no consolation.
Major changes in social values often have unforeseen consequences. Democracies need an accepted core of common assumptions or traditions, because the principle of diversity is insufficient by itself and needs to be buttressed by a commitment to civil discourse, human rights, and freedom of speech. Some, but too many, are prepared to close down discussion, deny freedom of speech, because particular ideas are offensive to them.
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From a 100-year old novel, giving good advice that I generally, alas, don’t take:
“I have not yet looked at the newspaper. Generally I leave it till I come back tired from my walk; it amuses me then to see what the noisy world is doing, what new self- torments men have discovered, what new forms of vain toil, what new occasions of peril and of strife. . . . I grudge to give the first freshness of the morning mind to things so sad and foolish.”
That’s the protagonist character Henry Ryecroft, describing one of his mornings after he received a small annuity, retired early, and lived his remaining days in simplicity: walks, gardening, and reading.