21 Oct
2023
21 Oct
2023
11 Oct
2023
We return – for the last time, hopefully – to the topic of traditionalist pilgrimages with some corrections and additions. First, correcting my earlier post, after some additional discussion, I think there is no independent FSSP pilgrimage to Auriesville. The FSSP may be providing spiritual direction to the Pilgrimage for( the) Restoration, but that pilgrimage has been for many years directed by the National Coalition of Clergy and Laity (NCCL).
Second, I was already aware that this pilgrimage had been moved to Pennsylvania in 2020 and 2021 because of the COVID restrictions in New York State. In 2022 and 2023 it returned to Auriesville. There is an account online of the 2022 pilgrimage. It seems from this that the Pilgrimage for Restoration, while not returning to the larger scale of the assemblies of 2005 or so, nevertheless has recovered somewhat from a low point ten years ago. And their 2022 pilgrimage was accompanied by a sitting Bishop. Have the actions of Pope Francis, especially Traditionis Custodes, shaken some people out of their torpor and revived interest in the TLM – as has happened elsewhere?
As for the pilgrimage of the FSSPX (the “Pilgrimage of Tradition”), it too has continued despite the disdainful attitude of the authorities at Auriesville. It now seems to be roughly comparable in size to the Pilgrimage of Restoration. The FSSPX even claims that its pilgrimage started in 1993 – meaning that it predates the Pilgrimage for Restoration. I will leave it to experts to debate that point.
Dr. Peter Kwasniewski has informed me, however, that a newer, much more significant claimant to the honor of being the “American Chartres Pilgrimage” has emerged not in New York, but in Oklahoma. Since 2020, a “Three Hearts” pilgrimage to Clear Creek Abbey has taken place. With the blessing of Cardinal Raymond Burke, it grew from a few dozen pilgrims in the first year (2020) to more than 1,500 in 2022 – substantially larger than the older “competitors” in Auriesville. Now there is, of course, no tradition at Clear Creek of such a pilgrimage or devotion. However, the monks of Clear Creek Abbey – and Cardinal Burke – obviously are more welcoming to traditionalist pilgrims then the authorities in Auriesville. The fourth edition of the pilgrimage will be this weekend. This year Cardinal Burke will celebrate the concluding Mass. Information on the Three Hearts pilgrimage can be found here:
The Three Hearts Pilgrimage (Facebook)
There is undeniable vitality in the world of Traditionalist pilgrimages. In 2023 the pilgrims have continued to come. The desire to make a sacrifice for the Faith and to display it openly to the world, not just individually but in the company of many others, remains alive and well in the Traditionalist community. Up to now no pilgrimage having national recognition has emerged. Maybe that is attributable to the way we do things in America: spontaneous, independent (and uncoordinated) entrepreneurial activity. These efforts, however, have over the years overcome obstacles such as lack of communication, great geographical distances, lack of supportive national traditions such as still exist in Europe and, in Auriesville, changing relationships with the local establishment in charge of the goal of the pilgrimage. I do expect this post to generate even more responses with suggestions, corrections and clarifications. But is that not also a welcome sign of life?
7 Oct
2023
After we posted our brief account of the Auriesville shrine and the pilgrimages associated with it, a kind reader provided information on the activity of recent years, including details unknown to me. It prompted me to do some brief online research to refresh my recollection of the earlier years and fill out the story.
It seems that for some time the FSSP (The Fraternity of St Peter) has been sponsoring its own pilgrimage, separate from that of the Pilgrimage of the Restoration. The FSSPX pilgrimage had also retuned to Auriesville, despite their earlier experiences. Each of these pilgrimages is as large or larger than the Pilgrimage for the Restoration. I had been aware that the Covid frenzy had shut down pilgrimages at the shrine. But both the FSSP and FSSPX pilgrimages were soon back – to the Coliseum as well. Bishop Sharfenberger of Albany, however, subsequently banned the FSSPX from celebrating Mass, first, in the Coliseum, and then anywhere on the shrine grounds. (It is perfectly acceptable in the Roman Catholic Church, though, for Copts and Anglicans to celebrate Mass ( in the case of the Anglicans I am using the term loosely) at the main altar of St. John Lateran in Rome). The FSSPX faithful appear otherwise free to use the grounds and shrine buildings for their visits and devotions.
So, the Traditionalist Auriesville pilgrimage(s) in no way developed into the American equivalent of those of Chartres. It is quite a contrast to the situation that existed in the late 1990’s: the spontaneous enthusiasm of so many groups taking part in a short walking pilgrimage from the nearby town of Fonda to experience at the end of their journey a beautifully celebrated solemn Mass – then still an unfamiliar thing to many American Traditionalists. Instead of becoming a new “pilgrimage of Christendom,” serving as a national showpiece of the faith of the Traditionalists – as Chartres so gloriously was again this year -the Traditionalist pilgrimages of Auriesville have evolved into several altogether smaller “private” affairs, with little or no visibility to the outside world. But, honestly, is this not the flip side of American strengths: the free, independent and sacrificial commitment of many groups, each perhaps with a different focus, to a just cause? And let’s remember that on the weekend of Pentecost the famous Chartres pilgrimage itself is accompanied by another, somewhat smaller FSSPX pilgrimage, also between Paris and Chartres – only marching in the opposite direction!
Traditionalism also does not exist in a vacuum. The Auriesville shrine and its pilgrimages are embedded in the local ecclesiastical landscape. The care of the Jesuits for the shrine, after years of neglect, came to an inglorious end in 2015. Under new management, the shrine was saved, restored, and also became more welcoming to Traditionalists. Bishop Sharfenberger of Albany is struggling to deal with the consequences of decades of neglect – and far worse – in his now bankrupt diocese. He also seems to have blown hot and cold in his relationship with Traditionalism. In addition to the clashes with the FSSPX pilgrimage noted above, this year he summarily closed several flourishing traditional masses in diocesan parishes. Perhaps, given the dire state of his diocese, Bishop Scharfenberger is especially dependent on the nuncio.
Yet the Traditionalists once more returned to Auriesville this year – including a pilgrimage by a new group, the Catholic Land Movement. The Traditionalist pilgrimage to the Shrine of the North American Martyrs may not have become an icon of Catholic triumph, but definitely is a symbol of dedication, persistence, and patience often in the face of adversity. And in recent years does that not parallel the vicissitudes of the Shrine of Our Lady of Martyrs itself? Both Bishop Scharfenberger and the Association that now owns the shrine certainly are working to expand its visibility. We hope that the continuing and even expanded presence of the various Traditionalist groups at Auriesville will be a key part of that effort.
2 Oct
2023
Last Saturday we made our way once again to the shrine of the North American martyrs ( more precisely, Our Lady of the Martyrs Shrine ) in Auriesville, New York. In years gone by, we had participated in the “Pilgrimage for the Restoration” which this year celebrated their concluding mass on Sunday. I hope things went very well for the pilgrims – the weather should have been beautiful. Recently, however, we have been unable to make this pilgrimage.
But as we have written on previous occasions, a visit outside of a pilgrimage to the largely silent and deserted shrine has its own charm. In last Saturday’s beautiful weather, one could savor the almost tangible silence that pervaded of the grounds. One begins to think of the long history connected with this shrine; a whole series of layers of the past that need to be peeled away.
First. of course, were the actual martyrdoms that took place here in the 1640’s. It is still amazing to contemplate these Jesuits who went out into the wilderness to convert the Indians, suffered agonizing deaths and even, in some cases, after horrible tortures, went back again. Most of the martyrdoms took place in what is now Canada – I only just noticed that entire group is often referred to as the Canadian Martyrs. Truly it is hard to imagine those times: the missionaries living in complete isolation so remote from New France to the north in Quebec or even from New Netherlands along the Hudson to the east and south. Subsequently, Auriesville is where Kateri Tekakwitha was born, and she grew up in a village nearby (today, Fonda).
The second history involves the finding of the site and the establishment of the shrine in 1885. It was part of the discovery by the Catholics of America of their heritage. This was a Jesuit apostolate from the beginning. At first only a small kiosk or pavilion was erected, followed by a shed-like church in the 1890s. Already in the first year of the shrine’s existence 4000 pilgrims came from the nearby cities in upstate New York. Within 30 years there were many more each year, from parishes everywhere. And these pilgrims would often stay the whole day in prayer. The Catholic Encyclopedia of 1907 adds the curious detail that the buildings constructed by that year had to be temporary because Rome had not yet made a determination as to the sanctity of the North American Martyrs. In fact, going too far with devotions to the martyrs could be detrimental to their cause! It’s a curious commentary on ultramontanism: what once had been one of the main pieces of evidence for sanctity – namely, the existence of a popular cult – now could be even detrimental to canonization! (“Auriesville,” The Catholic Encyclopedia, Vol. II at 111-12 (New York, Robert Appleton Company, 1907)
Surrounding the “temporary” structures of the shrine (many of which still exist) there sprang up a whole army of Victorian-era statues of the saints, the martyrs and of Kateri. And the shrine grounds itself grew from a few acres to more than six hundred.
In 1925 the North American martyrs were beatified and in 1930 they were canonized. This obviously focused attention on Auriesville and of course removed any remaining hesitation in celebrating the cult of the martyrs.. The result was the construction of the huge “Coliseum” to house large groups of pilgrims. It has a seating capacity of some 6500. It is a utilitarian structure that resembles more a sports venue that a church. There are various statues and devotions and reliquaries of the Martyrs and of Kateri displayed throughout the church, but they’re lost in the huge interior. The Coliseum strangely anticipates ideas on religious architecture that were ascendant later at the time of the Second Vatican Council: a church understood fundamentally as a shelter to house a congregation that sits in a circle around a central altar. Indeed, when low mass was celebrated the congregation would look down at the sacred actions. A final touch to the complex was added in 1960: a cafeteria and visitor center, surrounded by parking lots. That center is also a monument of its time, a “modernistic” structure decorated with Indian emblems like tomahawks.
Our third history is that of the post-conciliar era. This 600-acre complex soon fell into relative obscurity. Certainly, growing up in New York and Long Island I had heard much about the North American Martyrs but never anything about Auriesville. I do get the sense that the facility had become a white elephant for the Jesuit order. By the 2000’s signs of dilapidation and disrepair were everywhere. The canonization of Kateri Tekakwitha in 2012 did not help matters. In 2006 the Jesuits had sold off much of the property, including their retreat house, to a Buddhist sect. Then, in 2015, they vacated the entire premises retaining only a chapel, the Jesuit graveyard, and adjacent properties. It even seemed for a while that it might be the end of the shrine of the North American martyrs.
But that fate was avoided. The main part of the shrine including the Coliseum, several other chapels and most of the grounds were taken over by a lay association ( the “Friends of Our Lady of Martyrs Shrine”) which was working with the Diocese of Albany. Even before the Jesuits decamped, independently organized fundraising efforts had started to address the worst structural issues. Since then, the grounds and the buildings have been put into much better shape. Efforts are being made to make the pilgrimage site known. In a week, for example, a eucharistic conference will take place in the Coliseum with some 7000 attendees expected. It may be the largest group to visit the shrine in many decades! The only downside in recent years has been the addition of some inept metal sculptures that can be here and there on the grounds.
Our fourth history is that of the Traditionalist Catholics. A “Pilgrimage for the Restoration” was organized to Auriesville, in conscious imitation of the Chartres “Pilgrimage of Christendom.” In the early to mid 2000’s a core group of the pilgrims trekking from Lake George were met by a large and enthusiastic crowd on the final day (at that time Saturday). The Colosseum was certainly not even remotely Chartres Cathedral. And the Pilgrimage for the Restoration lacked the deep historical roots – and impressive national organization – of its French counterpart. Nevertheless, it was an impressive public success for American traditionalism.
Yet the subsequent checkered history illustrates the twists and turns of the Roman Catholic Church regarding the traditionalist movement and the continuing hatreds and animosities on the part of the establishment and religious orders. Some of the changes in direction were attributable to the Pilgrimage for the Restoration itself. Over the years it focused more and more on those pilgrims who made the entire journey from Lake George. This of necessity would be a much more limited number. But conflicts also emerged with the Jesuits. For several years the pilgrims were banned from the Coliseum and had to use the smaller, older chapel from the 1890s for their final Mass. This was better, however, than the fate of an FSSPX pilgrimage which had grown to rival or exceed the Pilgrimage of the Restoration in size. The Jesuits banned them not just from the Coliseum but even from the parking lot!
I get the sense that under the new lay management a modus vivendi has been reached with the traditionalist Catholics. The traditional mass is celebrated once again in the Coliseum, and even at the high altar! I have seen a regular traditional mass being advertised; I do not know the actual status of that. The shrine, however, has been expressly exempted from Traditionis Custodes.
But after all this the Pilgrimage for the Restoration this year returned once more to Auriesville. I have also read that at least one new traditionalist group is organizing a pilgrimage and mass at the shrine. Auriesville has indeed been a kind of mirror to various phases of the Catholic experience in North America – heroic and sacrificial, but also conflicted and even decadent. Most recently, it is a hopeful tale of the renewed commitment to the faith and to Catholic tradition in spite of all the odds.
29 Sep
2023
27 Sep
2023
12 Aug
2023
The church of Maria Lanakila (“Victorious Mary” = Our Lady of Victory) has survived the terrible fire and destruction of Lahaina. if not a miracle, certainly divine Providence was involved:
Historic Lahaina church miraculously untouched by Maui wildfires that killed 80. (The New York Post)
It is in this church, by the way, that the Traditional Mass has been celebrated on the island of Maui:
There will be no Latin Mass scheduled for the time being as the area in Historic Lahaina town is impassable. The regular parish novus ordo mass will be at Sacred Hearts Mission in Kapalua 8am daily, and 8am and 10am on Sundays. The fathers and sisters are praying for us all in this difficult time. John 13:34 “a new commandment I give unto you, love one another as I have loved you”.
What help can we give the parish and the Latin mass community of Maui in midst of this unimaginable tragedy?
28 Jul
2023
Il Pastore e I Lupi: Ricordando Benedetto XVI
By Aldo Maria Valli
Chorabooks, Hong Kong 2023.
With a Foreword by Bishop Athanasius Schneider and a “Testimony” by Cardinal Joseph Zen.
Aldo Mario Valli is among the most articulate and inspiring defenders of Catholic traditionalism today both in the spoken and written word. Yet Valli is a relative newcomer to the traditionalist cause. Indeed, he was a long-term associate of the late Cardinal Martini of Milan. He covered the papacy of Pope Benedict for a leading Italian TV channel. But the blinkers fell from his eyes with the publication of Amoris Laetitia.
In the Shepherd and the Wolves (Il Pastore e i Lupi) Valli has written a short history and defense of Pope Benedict XVI. It is evident from the book that Valli has great affection for Benedict, whom he knew professionally as a journalist but also from private encounters. Valli describes for us a gentle, spiritual man of great intelligence, who nevertheless, even before his papacy, became the target of outright persecution from forces within and outside the Church It was an attack which the scholarly, shy Benedict found difficult to confront.
So, this book in not at all a critical analysis of Benedict’s papacy (at least up to the last few pages of this book!). Rather, it is a warm, appreciative reminiscence and a defense against the accusations that rained down on Ratzinger before, during and after his papacy – and which continue to do so now, even after his death. For example, as far as I am aware, in Germany a lawsuit is still underway against the estate of Benedict XVI related to the tenuous connections of Ratzinger when Archbishop of Munich with a sex offender priest – all in order to besmirch the Pope’s reputation in a potential trial.
Valli devotes much space in this short book to the public statements of Pope Benedict and in setting forth his philosophical and theological principles. He also rebuts the endless attacks against Benedict in the media – that Benedict was unpopular, too focused on Europe and on condemning errors, disrespectful to other religions, indifferent to clerical sexual abuse, etc. – not to mention even wilder claims.
In this regard, The Shepherd and the Wolves strongly resembles much of the
2020 biography of Pope Benedict by Peter Seewald. As I wrote of the latter book, I find such point-by-point defenses of limited utility, especially ten years or more after the facts. By structuring a book around rebutting clearly absurd accusations Valli (and Seewald) cede all the initiative to Benedict’s opponents. They are the ones who are allowed to set the framework of the discussion. Regarding the media a historian of Benedict’s papacy should be rather asking different questions: Why were the media uniformly hostile to Benedict but currently are still fawning and obsequious towards Francis? Why did the Vatican willingly participate in the staged media game? Above all, why were Pope Benedict and the Vatican so obsessed with their image in the media in the first place?
Like Seewald (at least until his most recent interview, that is!) Valli also appears to restate the assertions of Benedict that his resignation was entirely voluntary, dictated by his failing strength and not at all motivated by internal political crises of one kind or another in the Church. I am not sure anyone believes this, especially given the ten post-abdication years.
Yet at the very end of the book Valli breaks with this party line and offers an alternative critical review of Pope Benedict. His interpretation is sad and highly insightful– and, for what it’s worth, also agrees with my own views on the subject. First, Valli frankly points out the disastrous consequences of Benedict’s renunciation, not only by enabling the reversal of the Pope’s own policies but also by reconfirming the understanding of the papacy as a secular political function.
Valli sees the key to Benedict’s actions in his consistent desire to find a Third Way between traditional theology and radical modernism. Pope Benedict could never ascribe any guilt for the unfolding catastrophe of the post-conciliar Church to the Council itself. Rather, he made a mythical “council of the media” responsible for the Church’s woes. For Valli the tragedy of Benedict is not weakness of character but precisely his theological and intellectual starting point – his theology. Ratzinger at the Council had wanted to ignite a fire which would purify and illuminate the Church. Yet the wood for that fire was taken from warehouses in which it was claimed that that the Church and the world could and should live in reciprocal harmony. Yet the truth is that the world is marked by sin and the Church cannot do anything but call it to conversion. That purifying fire turned into a devastating blaze that could neither be contained nor brought under control.
In a sense, the papacy of Bergoglio was the bitterest possible “punishment” for Ratzinger’s lack of insight. Pope Benedict had to witness for ten years how the process of self-dissolution, initiated by the Council, was carried to its most extreme consequences precisely because of his own resignation. Valli asks: “Who could imagine a condemnation more terrible”? Indisputably, the destiny of the humble Bavarian professor was ultimately tragic. (pp. 161-62)
Acknowledging these truths does not at all detract from Valli’s admiration for Pope Benedict. He concludes his book by quoting from a letter he received from one of his readers. She wanted express her thanks to Pope Benedict, a man and pastor she has always considered a spiritual father, a witness who had given strength to her life and had always seemed to speak directly to her. Benedict’s rather summary funeral mass reflected how Benedict to the very end never had the recognition he merited. In contrast, so many of the simple faithful had greeted and thanked him. His message had reached both the mind and the heart! (p. 163)
26 Jul
2023
His Eminence Raymond Cardinal Burke celebrated a Solemn Pontifical Mass in honor of Our Lady of She-Shan for Catholics in China yesterday evening at the Basilica of St. John the Evangelist in Stamford, CT. The event was organized by the Cardinal Kung Foundation. A reception followed in the piazza after the Mass.