This week's Epistle from BW thwarts the rules again. Rather than follow the obligation to bishop the faith like his predecessors, Bishop Williamson continues to bishop the world.
Taking the cue from the novus ordo, BW wishes to justify his lack of performance in the crisis of the Church to give performance to the world's music - the Kumbayah of the false resistance. For BW he says, "The question of music is religious after all".
So it is for him, and human literature, and secret sacraments, and secret societies -All man made. When will the divine attributes of the faith and beckoning of souls in vocations and conversions come through him?
St. Augustine talked about the City of Man...it didn't end well.
When a bishop wears his Miter, he is identified with the faith. When a bishop wears a tribute for the world...chaos and punishment ensue.
How can any traditional Catholic not be thoroughly insulted by this latest EC. Such a complete disregard for the salvation of souls as to completely avoid those topics that will dispel the darkness of our times. In such a crisis of Faith, how can a weekend of Mozart save souls?
This is as if St. Athanasius, instead of fighting the Arian crisis, read Homer to the heretics.
Faith comes by hearing. But by hearing what?... Not Mozart.
What does the priest ask of us at Baptism, 'What doth thou ask of the Church?' The answer, 'Faith'! What does the Holy Ghost teach us: "It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God."[Matthew 4:4] Did St. Paul go around reciting to the Corinthians, the Galatians, the Philippians, the Romans, or the Hebrews the tracts of the Aeneid, or serenade them with the flute?
The priest and bishop is supposed to preach and defend the faith, in season and out of season. Cardinal Pie wrote regarding the duties of priests, and by extension bishops, is to:
Be Instant in Season, Out of Season
On reading the sermons of the holy bishop of Hippo, we see that he did not miss any occasion to engage the Donatists in an almost daily polemic. The sectarian spirit is highly obstinate and stubborn. Without any regard for the most clear answers or the most decisive refutations, the sect imperturbably repeats the same banalities; invariably and shamelessly it repeats the same commonplaces.
Let it be known, said St. Augustine, that when I speak up against error I do so moved by the desire of a conversion or of an external conquest, certainly. But I am much more moved by the fear of a domestic failing or of an internal damage.
If I were indifferent before the error, the faithful could easily imagine that to pass into heresy is something indifferent.
Again, where is the shame of Bishop Williamson in promoting secular music when Holy Mother Church is in tatters - ridiculed and scorned? Is that what we teach our children? If your mother or father is feeble and weak, ignore them and 'eat, drink, and be merry' regardless of their pain and affliction?
The traditional enumeration of the corporal works of mercy is as follows:
To feed the hungry; To give drink to the thirsty; To clothe the naked; To harbour the harbourless; To visit the sick; To ransom the captive; To bury the dead.
The spiritual works of mercy are:
To instruct the ignorant; To counsel the doubtful; To admonish sinners; To bear wrongs patiently; To forgive offences willingly; To comfort the afflicted; To pray for the living and the dead.
It will be seen from these divisions that the works of mercy practically coincide with the various forms of almsgiving. It is thus that St. Thomas regards them. The word alms of course is a corruption of the Greek eleemosyne (mercy). The doing of works of mercy is not merely a matter of exalted counsel; there is as well a strict precept imposed both by the natural and the positive Divine law enjoining their performance. That the natural law enjoins works of mercy is based upon the principle that we are to do to others as we would have them do to us.
The Divine command is set forth in the most stringent terms by Christ, and the failure to comply with it is visited with the supreme penalty of eternal damnation (Matthew 25:41): "Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, in everlasting fire which was prepared for the devil and his angels. For I was hungry, and you gave me not to eat; I was thirsty, and you gave me not to drink. I was a stranger, and you took me not in; naked, and you covered me not; sick and in prison, and you did not visit me", etc.
Here it is true there is mention directly and explicitly of only the corporal works of mercy. As, however, the spiritual works of mercy deal with a distress whose relief is even more imperative as well as more effective for the grand purpose of man's creation, the injunction must be supposed to extend to them also. Besides there are the plain references of Christ to such works as fraternal correction (Matthew 18:15) as well as the forgiveness of injuries (Matthew 6:14). It has to be remembered however that the precept is an affirmative one, that is, it is of the sort which is always binding but not always operative, for lack of matter or occasion or fitting circumstances. It obliges, as the theologians say, semper sed non pro semper. Thus in general it may be said that the determination of its actual obligatory force in a given case depends largely on the degree of distress to be aided, and the capacity or condition of the one whose duty in the matter is in question.
If one's primary focus is bringing souls to Our Lord Jesus Christ, then no amount of aggrandizement of classical music will do this.
This is modernism. To focus on one's feelings. To how the music makes us feel:
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Archbp. Lefebvre 1980