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SIR – John Charmley’s fine article (Feature, February 2) on the controversy over Bishop Bell might well be noted by all concerned with the treatment of allegations made against the dead – and the long dead. It is perfectly clear that a meaningful testing of “historic” cases must call upon the skills of qualified historians. How else can we begin to judge what might be plausible, and how are we to place new material with confidence in the larger picture?
It is also important to suggest that Bishop Bell is not merely the private property of the Church of England, and someone to be disposed of by the present authorities of that denomination as they see fit. Bell should matter to Roman Catholics too. A lifelong ecumenist, he was an admiring friend of Cardinal Hinsley and intellectually they shared much common ground. They also achieved a great deal together. It was Bell who encouraged Hinsley to lead a united gathering of Catholics and Protestants in the Lord’s Prayer, at a meeting of the Sword of the Spirit movement in May 1942.
Indeed, something of all of us is very much at stake in the way we now treat this courageous and devoted Christian of the 20th century.
Andrew Chandler
Professor of Modern History, University of Chichester,
Chichester, West Sussex
SIR – Alan Pavelin (Letter, February 2) professes to be baffled by the continued use of the “obsolete” wording of the Lord’s Prayer at Mass, finding “no reason in principle” for keeping it.
Leaving aside arguments about the desirability of a sacral register for vernacular liturgy, perhaps I can offer him two reasons in principle for his consideration: ecumenism and culture. The Anglicans (notwithstanding the use of “which” in place of “who”) use the same version as we do, as do many of our other separated brethren. This provides common ground for prayer both formal and informal, and goodness knows we need more common ground. Moreover, even the un-churched in our society will most likely be familiar with the traditional version of the Lord’s Prayer, a useful cultural inheritance for those Christians seeking to engage with secular society.
To be honest, I suspect Mr Pavelin is more baffled than he might realise. If he thinks any other version of the Lord’s Prayer is less swimsuits to being repeated in “parrot-fashion”, then he seems not to comprehend that this danger is common to all oft-repeated sets of words. In fact, the more unfamiliar the words the more likely they are to engage our active thought.
Furthermore, he is worried about foreigners being “baffled” by the traditional version, yet I know of none who is so baffled. However, if there really is cause for concern then there is an easy and perfect solution: we can pray the Lord’s Prayer in Latin, the traditional language of our liturgy, before which all nationalities are equal.
Fr Hugh Somerville-Knapman OSB
Douai Abbey, Upper Woolhampton, Berkshire
SIR – I am (probably unwisely) a follower of Twitter. It has become increasingly puzzling to me that both laity and members of the clergy seem to tweet opportunities to diminish the leadership of Pope Francis.
The words of guidance from the Pope, to give us a better understanding of faith and morals, are frequently taken out of context or used as a caption to an irrelevant photograph. Pope Francis, sometimes in a light-hearted way, uses colloquial expression to make his point, to be more widely understood. Such expressions are then debated to end up with a total misinterpretation of the Pope’s intention.
Criticism is fruitless, and may only damage the Church. A pope is chosen by the College of Cardinals, which is not influenced by uncharitable criticism on social media. Our Pope is not a dictator: he works with the cardinals and bishops and many appointed advisers.
Our responsibility is loyalty to the Pope and to the Magisterium of the Church. The Pope offers explanation of Church teaching, which always identifies with the roots of Church doctrine; there have been no recent infallible pronouncements.
At a time when there is clear unrest in the Anglican Communion, some are searching for a safe spiritual home. It will undoubtedly be disturbing to observe that the Catholic Church is broadcasting a distrustful, disunited front.
Dr Eleanor Care
Barry, The Vale Of Glamorgan
SIR – Given the length and complexity of the struggle surrounding St Winefride’s Catholic Church in Aberystwyth, Catherine Pepinster had no easy task on her hands in her account of the present situation (Feature, January 11). If, however, one looks beneath the surface, some further points may be addressed.
Why, for instance, have Bishop Burns and his trustees of the Menevia diocese repeatedly refused to hold a survey of the church to ascertain its true condition? What if the building is structurally sound after all? However, it should also be borne in mind that, being in the centre of Aberystwyth, it stands on prime land and might, should it remain empty for long enough, qualify for demolition, thus paving the way for profitable housing development.
Bishop Burns is reported as stating, regarding the rapid turnover of five priests in nine years, that “No other parish comes close to this experience”. Yet I believe that two of these, both excellent parish priests who had settled in well here, were removed by the bishop himself for disagreeing with his views on the church.
These are just two examples. In the meantime, the bishop may well appeal to all for reconciliation “and to move forward together in healing old grievances”, but peace cannot be separated from justice.
Dr RI Daniel
Aberystwyth, Ceredigion
SIR – I enjoyed Stuart Reid’s article (Charterhouse, December 22) about his church trip to the Holy Land. I think he has a valid point about the current political climate in Israel; since Donald Trump recognised Jerusalem as the capital of Israel, tension and tempers have flared up.
It was saddening to read of the mayor’s office in Bethlehem ordering that the lights on the Christmas tree in Manger Square be switched off, even before Trump had officially declared his intentions.
Let us hope that this current state of unrest does not deter pilgrims from visiting the Holy Land. I won’t let it stop me from going.
Michael Castro
Eastbourne, East Sussex
SIR – Catriona Garbutt (Letter, January 26) gave us the Scottish Gaelic translation (from the original Latin) of Nicolas Bedford’s “ne nous laisse pas …” The Irish Gaelic translation from the Latin is “na lig sinn i gcathu” – “do not let us into temptation”.
Donal O’Carroll
Newbridge, Co Kildare,Republic of Ireland
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