Wednesday, 10 November 2021

Don't Worry About The Synod

Been there, done that. Smugly assuming that their views were in any case the consensus, members of the WASP elite on at least three continents invoked their nth generation club rights to demand that their church change to suit their specifications. Nearly a quarter of a century later, they are still screeching abuse at the insolent colonial darkies who were having none of it. 

Such Baby Boomers were then in their pomp rather than in their early dotage, and Western Europe, North America and the Antipodes had yet to feel the full effects of mass immigration from outside each other. When their sociologically indistinguishable Catholic contemporaries from the same regions and from the whitest parts of Latin America, including Argentina, have the same experience, then they will have it from a far weaker position at home no less than abroad.

Thank God for that. Without a robust material realism, there can be no pursuit of economic equality and international peace through the democratic political control of the means to those ends, led by those who suffered most as a result of economic inequality, namely the working class, and led by those who suffered most as a result of international conflict, namely the working class and the youth.

Yet most of the Left has succumbed to gender self-identification, which is a flat denial of even the most blatantly obvious material reality. Demonstrably, then, dialectical materialism has failed to provide that robust basis. Nor, in itself, can natural science, which cannot prove the ontological existence of material reality, but rather presupposes it and works from there.

What is needed is Thomism, which by definition exists within the wider Augustinian tradition. Fundamental to both is absolute fidelity to the Roman Magisterium, which is itself irrevocably committed to the Thomist metaphysical system, within which its own indispensable role precludes any degeneration comparable to that of the ancestrally Marxian Left into gender self-identification. Philosophy needs the Rock of the Petrine Office no less than Theology does.

Just as there can be no meaningful claim to be pro-life without an active commitment to economic equality and to international peace, so there can be no such commitment without material realism. There can be no secure material realism, nor, therefore, any science, without Thomism. And there can be no Thomism without the Roman Obedience, which one adopts either entirely and at whatever cost, or not at all.

Applied to the present situation, this has implications that are vastly more egalitarian economically, vastly more pacific internationally, and vastly more democratic politically, than anything that Marxism could ever devise, much less deliver. This is not to build the house from the roof down. Fidelity to the Magisterium requires Thomism, which entails material realism, which compels a critique of the present economic and geopolitical order such as leads inexorably to the pursuit of equality and peace through democracy.

For example, my paternal grandfather was born before such working-class men could vote, and my maternal ancestors included African slaves, Indian indentured labourers, and Chinese coolies. We who come off the lower orders and the lesser breeds, and perhaps especially those of us who are disabled, know perfectly well who would be euthanised, and how, and why.

Even if we had made it past the industrial scale abortion that disproportionately targeted us, then we, as a people, would face euthanasia as yet another lethal weapon in the deadly armoury of our mortal enemies, alongside their wars, alongside their self-indulgent refusal to enforce the drug laws, alongside police brutality and other street violence, alongside the numerous life-shortening consequences of economic inequality, and alongside the intended restoration of capital punishment, which would not be repealed if the Prime Minister were a former Director of Public Prosecutions.

All this, and the needle, too? This is class and race war, and we must fight to the death. That death must not be ours, but the death of the global capitalist system. Having subjected itself to that system to a unique extent, Britain is uniquely placed to overthrow it, and to replace it with an order founded on the absolute sanctity of each individual human life from the point of fertilisation to the point of natural death. That foundation would and could be secured only by absolute fidelity to the only global institution that was irrevocably committed to that principle, including the full range of its economic, social, cultural and political implications.

Should the Synod ever meet, and the Pope will be 85 next month, then it would roar that fidelity from most of the world, as if the very questions from the old, rich, white people were silly and bewildering. On that basis, it would then get on with discussing the things that really mattered, whether the living links to the last days of Empire and of Jim Crow liked it or not. Been there, done that.

Speaking of old, rich, white people who opposed the orthodox Catholic basis of the struggle for economic equality and for international peace, the scandalous allegation against me on 2nd March 2020 was recanted under oath at Durham Crown Court on 11th of that month, calling gravely into question my convictions the next day by exposing that key character witness as unreliable, a fact that was not mentioned in closing statements or in summation.

Unless, as is widely assumed, the real reason for them is the content of this book, then the sanctions imposed upon me in my absence on 2nd March 2020 are void. I had not received a written apology by 30th September 2021, nor was any such thing to be published in full in The Northern CrossFinancially, I would then have settled for the reimbursement of my victim surcharges. One would not wish to have to sue the Church. But while I am not yet in a position to act on it, I must now declare my intention in principle to do so.

And if I were to be defeated at the next General Election, then I would seek to have that result overturned in the courts on grounds of undue spiritual influence by the Safeguarding Office of the Diocese of Hexham and Newcastle, naming all relevant persons in the court papers. It has come to this.

2 comments:

  1. There are priests today who have looked to you as a bastion of orthodoxy since they were teenagers.

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    Replies
    1. Apparently so. The combination of my theological and my political positions may seem odd to Americans or to Southerners, but it is fairly standard fare up here in the old Catholic heartland. It is also not strange to Generation X and below in the way that perhaps it is to Baby Boomers. Being no friend of Damian Thompson's is also important to my status.

      That status has been elevated from merely legendary to fully iconic by my living martyrdom at the hands of one of the people to whom the Spirit of the Age had unscripturally subjected the Fathers, in particular. What happens when they and the Brethren simply refuse to speak to such a person, or to acknowledge such a person in any way?

      Of course I realise that I am one of the fall guys, although not the only one. The covens are right-wing Labourites to a woman, and we all know what the North East is like, or at least what it was like until the body blow that was the loss of control of Durham County Council.

      Newcastle City Council has always been a weaker link in the machine, and it is now well and truly at the top of the hit list, even allowing for the fact that its method of election makes it a harder nut to crack. Mixed metaphors, you say? Like Les Dawson on the piano, I reply.

      The ageing liberal salariat never wanted this Bishop, and I am delighted to say that his appointments and reorganisations so far have more than borne out its fears. There is particularly bitter disappointment at having been sent him by Pope Francis, of all people. In this new order, I would have been one of 10 or so go-to laymen for everything, and possibly the only one who was not in any way employed by the Church. Therefore, as early as possible in this Episcopate, I had to be taken down and driven out.

      Well, I do not expect to be on any committees anytime soon. But do I seem down and out to you? I am still only 44. And barely known to me, it seems that many of the Fathers and Brethren of my own generation and younger, both in this Diocese and much father afield, had regarded me as a bastion of orthodoxy since some of them had still been in their teens. That status has been elevated from merely legendary to fully iconic by my living martyrdom.

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