Abbé Julien Bacon (1920-2015)

julien-baconI have just learned of the death of Fr Julien Bacon at the age of 95 years. He was born in Beuvry (Pas-de-Calais) and had been Prior General of Opus Sacerdotale, an association of French priests founded in 1964. He was ordained in 1945 in the Diocese of Arras.

Most of his priestly career was involved in school teaching, but also helping out in parish work. In later life, through Opus Sacerdotale, he taught moral and pastoral theology at the seminary of Gricigliano, and it was there that I got to know him in the early 1990’s.

He was a gentle kind of priest, very much of the old school but completely in the lines of the post-war pastoral movement. That did not always endear him with the more reactionary elements of our seminary. He continued to help out in parishes around Beuvry until the end of his life.

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Hymn to the Sea

eagle-crewI found this written by Fr Claude Babarit (left of the group), my skipper at the Naviclerus regatta (priests and seminarians on eight 34-foot yachts) in August 2011. He is a retired priest at Les Sables d’Olonne in the Vendée and he does a lot of good taking young underprivileged people sailing.

I was second from the right with my buzz cut!

I give my translation below this beautiful text.

PAROLE & SILENCE AU CŒUR DE l’ETE.
Au commencement était la parole dans le silence éternel des espaces infinis.
Laisse-là te rejoindre dans le silence de l’été.
Ecoute la mer. Elle te parle d’avenir, au-delà de ses colères.
Ecoute la terre. Elle te dit son histoire. C’est aussi la tienne.
Ecoute le ciel. La parole délivrée par les livres saints, depuis Moïse et les éclairs du Sinaï.
Mer, terre et ciel ne cessent de parler au cœur qui écoute.
Rien ne saurait les arrêter. C .B.

WORD & SILENCE IN MIDSUMMER.
In the beginning was the word in the
eternal silence of infinite spaces.
Let it come to you in the silence of the summer.
Listen to the sea. It speaks to you of the future, beyond its anger.
Listen to the earth. It relates its history to you. It is also yours.
Listen to heaven. The word delivered by the Holy Books, from Moses and the lightning bolts of Sinai.
Sea, earth and heaven never cease to speak to the heart that listens.
Nothing will be able to stop it. C .B.

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The Myth of Sailing

myth-sailing

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New Boat Tent

I have just set up my new boat tent after my less than comfortable experience at the Semaine du Golfe. See What a damp place to spend the night! and Life on a Twelve-Foot Boat. I squeezed in between the centreboard case and the port buoyancy tank, which was narrow enough to cause stiffness and cramp.

I have now used the method that consists of three planks and a support plank at the stern (the other ends of the planks supported by the thwart). Whilst the sleeping accommodation is not in use, the planks will be stored either side of the centreboard case, leaving the cockpit clear for sailing manoeuvres. This will give the entire width of the boat, which is more than enough for me and my two plastic boxes (galley and “captain’s cabin”).

The tent is one from the lower end of the Quechua range, a French brand of camping and bivouac tents and camping equipment.

new-boat-tent01new-boat-tent02new-boat-tent03The tent is no longer supported by the boom but by its own structure as on land. I have made no modifications to the tent, so the conditions should be drier at night. I will need a try in real conditions. The boom is hauled higher than the tent using the topping lift, which dispenses with the need of a boom prop. The helm is pushed over to the side opposite the boat’s mooring. The tent top is secured to three hooking points either side of the boat.

This set-up is ideal when the boat is dried out and is accessible on foot from any side of the boat. I am a little concerned how I would get on whilst moored at a pontoon, a river bank or at anchor. The boat’s tender can conceivably be used for moving around outside the boat whilst afloat.

Perhaps this autumn, a little cruise on the Seine or the Rance and the river to Dinan. I have heard it is quite idyllic! There are also many places along the north of Brittany just screaming out for a visit!

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You are not machines!

So many times, I have listened to this speech by Charlie Chaplin at the end of The Great Dictator, the parody of Hitler he made in 1940. For the first time, in the light of what I wrote yesterday, the same theme comes in as it has since the days of William Blake. We are humans and technology is meant to work for our higher happiness and not to enslave us. There is so much in common between the 1780’s, 1933 to 1945 in Germany, indeed the one “great” war from 1914 to 1989, and our own times which may even be but a continuation of the same permanent war.

The “romantic” and “rationalist” themes shine through, and this new hearing of the speech will reveal another dimension of Chaplin.

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Repairing Engines and Inner Peace

At last, I have begun to fulfil my intention of January 2013 to read the famous philosophical novel Zen and the Art of Motorcycle Maintenance. I had obviously understood very little before acquiring the book and beginning to read it. Last weekend, I had a lot of time to kill, waiting at the port to board the ferry, the two-hour crossing and whilst eating alone.

It was quite a surprise to me that this book has nothing to do with young people in the 1960’s going to the far east to look for the ideal mystical religion or philosophy. It is a tale of the narrator and his son together with two friends on a long journey by motorcycle in America. I related immediately to the book, since a motorcyclist has to be completely autonomous on roads where there are few professional motorcycle mechanics. It is the same in a boat at sea, where you find few professional riggers and ship-chandlers. In most situations of difficulty, you find your own solution, and only in the extreme of dire necessity would a sailor call to be rescued.

What the book is really about, at least so far – and this is what I really relate to – is the reconciliation of the classicist and the romantic within ourselves and the discovery of what life is really about. The author of this book argues that it is possible to reconcile the rational world of technology and science with the intuitive universe of the heart, the imagination, love of beauty and the spirit. History has oscillated between these two extremes, and I have often written on the end of the “age of reason” and the era of William Blake, Keats, Shelley and Wordsworth. He appeals to the notion of bridging the chasm between reason and emotion, classicism and romanticism, subjective and objective.

This has been the history of my life in which I have found it very hard to find a unifying point between two conflicting parts of my personality, essentially a romantic, yet with a love of mechanical things, the pipe organ, working with my hands and solving problems. I love navigation by dead reckoning – the least reliance of charts and instruments and the greatest scope given to my sense of spatial perception. Places have to be recognised, but there are forces to compensate for – the leeward drift of the boat and the tidal current. With all that, we do need to have checked the weather forecast, the tides and planned our route. I always have a chart and a sighting compass in my kit together with safety items. I have always been fascinated by technology and science, which are a part of my being from my earliest childhood. Yet, I warmed to music, churches, prayer, beauty in both art and nature, my constant daydreaming.

I relate very intensely to what I am reading. I am not very interested in motorcycles. I rode one when I was twenty years old, and my longest distance was London to York via Oxford. I find internal combustion engines filthy and tedious. I change my own oil for my van, because it is a lot cheaper than what the garage takes. I have two metal ramps onto which I drive the front wheels of the vehicle. With the vehicle in first gear and the handbrake firmly on, there is no danger of getting crushed as when using a mechanical or hydraulic jack. There are three things to replace each time: the engine oil, the copper sump seal and the oil filter. I have the correct references written down in my maintenance logbook. The old oil has to be disposed of into a plastic drum and periodically taken to the municipal dump for proper disposal. Apart from that, I change my own pre-heater plugs when needed. I leave the rest to my professional mechanic, especially the stuff that requires special skills and tools. Each man to his own trade!

On the technical side, my first love on leaving school was organ building, and I have always taken pride in playing the instrument as well as working on the mechanical parts, tuning and regulation. More recently, when I took up sailing, I made it my business to learn about rigging, sails, the balance of the boat (weather helm and lee helm) – and making modifications using parts and materials I could find at affordable prices. I owe so much to the intrepid dinghy cruisers David Sumner and Roger Barnes, as I do to my instructors at the FFV school in Veulettes sur Mer and the Glénans.

The stereotype romantic is a person devoid of any manual aptitude, skill or interest in anything technological or practical. Most women switch off when hearing men talk about science or technology, yet many will operate a complex sewing machine and use domestic appliances at home – and drive a car. I have known men at seminary who claimed to be pure intellectuals and were incapable of anything mechanical or manual. It is the same with musicians and the man in Zen who eschewed using bits of metal from beer cans to repair a problem on his expensive motorcycle. I prefer playing the organ to repairing it, sailing a boat to making a replacement mast. I am certainly more of a romantic than a classical rationalist, but I do see rationalism as important, indeed essential. As a theology student, I sympathised with Thomas Aquinas’ primacy of the reason over the passions and the will, the antithesis of Francis of Assisi and the later Jesuits. On seeing the limits of scholasticism, I began to resonate more easily with patristics and German idealism. Thomist rationalism has its limits, as for the Saint himself when he said of his theological works that it was all straw in comparison with the mystery of God.

I will doubtlessly have more to write on this subject as I progress through the book.

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Principles of Law

In England, everything is permitted except what is forbidden. In Germany, everything is forbidden except what is permitted. In France, everything is allowed, even what is prohibited. In the USSR, everything is prohibited, even what is permitted.

Winston Churchill

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Taking Positions

I have been away for the weekend, notably being at our Council of Advice meeting in London. Despite the strike in the port of Calais, I planned an alternative route thanks to my ferry company allowing passengers onto ships at Dunkerque. The roads were well policed from the point of view of parked lorries (trucks) and desperate folk trying to get to England by any means possible. So, I was able to get to the port and be put on a ship in very good time and with much less waiting than I expected.

It wouldn’t break any confidences to mention a reflection that came up between us. There are so many issues in our world and in the Churches on which many people do take harsh positions, like so many single issues – instead of trying to see the whole.

Every day in my e-mail, I find so many links to articles, always about the same subjects: women bishops in the Church of England, legislation allowing same-sex “marriage” (as opposed to the Sacrament of Matrimony) and communion for divorced and remarried people in the RC Church. The subjects go on and on. Couldn’t the RC Church get some two-bit dictatorships going, governed by greasy Latino types in military uniforms and moustaches, chewing on  Havana cigars and sending all those “liberals” to the torture chambers and firing squads? They did it before, and the Pinochet affair was quite messy, to say the least.

There is no constraining power as some of our single-issue people would like. Modern politics has nothing to do with Christian churches. Islam has jumped into the breech in some countries. That is another problem. Even the idea of trying to influence the public space seems as ludicrous as the image of the roaring mouse!

So I find it best to avoid these “positions”. Many of these matters concern civil law in western countries and people who have nothing to do with churches. Frankly, who cares if two men or two women want to get a registrar’s office wedding and presumably stay together for some common purpose? It is indeed better for churches like ours not to be licensed for marriages that are both civil and sacramental. People who want to get married go and contract a civil union like we do in France, and then be sacramentally married in church at the discretion of the priest and according to the norms of canon law. A priest has the right and duty to refuse to marry a couple for reasons of canonical impediments, even if they are civilly married. Of course, things are different in America.

Things can be explained when one avoids the “single issue” mentality of our increasingly polarised, intolerant and violent world. Common sense is a rare commodity these days. This is one reason why I like this blog to be a place for intelligent discussion without readers becoming angry and taking everything personally. We live in a world where many people do things we believe to be wrong, and we can’t do anything about it, other than pray for those we believe to be sinners. We are all sinners ourselves.

The more I get together with my Bishop and brothers in the priesthood, together with the wonderfully devoted lay people also on the Council, the more I am uplifted by this experience of the Church’s communion. The Church is chiefly sacramental and mystical, but is also built of friendship and human empathy. Long may it continue, and long may we shine as a prophetic witness for the future of Christianity!

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Christian Communities

Another fine reflection with Desperation. The bottom line seems to be what we do to create an alternative lifestyle so that Christianity can survive in our life. What alternative can we offer to secular society?

The most “intensive” kind of Christian community is the monastery, typically following the Rule of St Benedict and financing itself through running a business, getting tax perks and donations from the few old ladies who are still of this world. Communities for married people and families? There seem to be a number of Evangelical and Charismatic communities dotted around, depending on various institutional Churches and served by their priests and pastors.

It (Christianity) must offer an alternative to the West.

Perhaps there is no room for Christians in the west. If not, where? I have always been attracted to the ideal of alternative and micro economies. The trouble is that many such communities fall victim to malignant narcissistic personalities and become cults. Many intentional communities have democratic systems of government to prevent that happening. Such communities would have to be strictly lay, because having them run by priests would link them to this or that institutional Church and therefore with the said malignant narcissistic personalities. Such an idea implies the basic ecclesial community popular in South America and linked with Liberation Theology.

My own intuition is that intentional communities are better based on practical considerations rather than religion or political ideology. There is nothing wrong with a priest deciding to live that way of life as a private individual and not hiding his priesthood, going to the extent of building a private chapel in or near his lodgings and allowing people to come to services if they want to. Surely, some of us need to get out of the modern world and live at the edges of the “grid”, take people as we find them and be very discreet with our religious and political messages. I am frankly very sceptical about any Christian communities other than monasteries and democratic lay systems. Monasteries are totalitarian and radically communist societies, which is fine if the monks accept that as their way of life and asceticism. The quality of a monastery depends on the personality of the abbot. I’m not sure there were any in the early Church, merely people living in towns and going to services where they were held.

Another way of thinking about this whole thing is continuing with modern life and living in the world, and going privately or secretly to the hidden churches wherever they might exist (priests’ homes perhaps). Forget about changing political and public institutions. Another way is to leave where we are living and go and live in Africa until the Muslims take over the entire continent – but be prepared for culture shock and racial discrimination!

Perhaps the kind of community I could relate to would be non-denominational and would come up with a line something like: We are Christians of different backgrounds and traditions, and only ask for people to be open to the spiritual outlook of life and respectful of those who are believers. Priests who belong to this or that institutional church are simple members like any other and have no authority by virtue of their priestly calling. They may be asked for their advice on the basis of their experience of life and knowledge of things useful to the community. Perhaps something like that might work. I would welcome ideas.

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Orthodoxy and Catholicism

Not intending to stir up old embers for the Blowout department, this is a fine article – Distinctions between Orthodoxy and Catholicism.

Many of us Anglicans joke cynically about the “two one true churches”. I really am far beyond having scruples for not being Roman Catholic or not converting to one of the Byzantine Churches, even those offering some kind of Western Rite umbrella to refugees from Roman Catholicism and Anglicanism.

This article does go into some of the deeper issues touching upon human culture and the way Christianity has diversified since its origins. I have been tempted by Orthodoxy, especially in the late 1980’s at the time I met Dr Ray Winch and read about the American Antiochian vicariate. I never got as far as making any serious request. A couple of tentative letters of enquiry simply suggested that I should move to the USA (at my expense) and fit into one of their parishes. Fair enough – they never asked anything of me. It never went any further. The Russian Church (outside Russia) has allowed a number of “refugee” priests to set up groups that are in sociological and financial terms somewhat on a par with Continuing Anglicanism. The difference is that Church of England authorities “recognise” an “official” Church and lend their buildings.

I have already written articles on Western Orthodoxy and published an English translation of Jean-François Mayer’s critical article. It is obviously working out for some people, and I am happy for them. To me, Orthodoxy is a forbidding world. I would only consider it if I were to go and live in Russia or Greece, and attend church as a seeker taking his new world in over a period of several years. Human beings adapt to the changes of life. The expatriate in Greece or Russia, having gone there for reasons of work or life in general, might follow a more secular way of life. I do believe that converting to an institutional church for reasons of believing that it is the “one true church” is the worst possible motivation.

As for being a refugee from Roman Catholicism or Anglicanism, there are plenty of traditionalist groups and Continuing Churches for those of us who stay in our near our native countries. Why become Orthodox unless one is prepared to go all the way and adapt to the receiving community? Even as I ask that question, I have no problem with Western Rite Orthodoxy, but for reasons of de gustibus non est disputandum. Some have a taste for the exotic, but there’s nothing wrong with that.

Our author makes the point:

The private praxis of prayer is another matter. It is entirely possible to observe a Western prayer life in the Orthodox Church, and vice versa, so long as it is a matter of private praxis.

This is possible for all of us, whether we have “moved around” or stayed near our origins. We all have our nagging ideas and feelings, and we desire to rise above our church life that only concerns exoteric religion. Our secret gardens with our illuminations and tempting demons concern only ourselves. Many Christians are reluctant to accept this two-level spiritual existence.

It is perhaps in exploring the world within that we accord less importance to our outward ecclesial membership or even our ministries as priests. Both these are necessary and neglect of them is sinful – but there is something deeper and which attracts us, and gives us courage and energy in our “ordinary” life. A word of caution: attempts at institutionalising or even making a community based on that esoteric aspiration nearly always fail and are characterised by superstition and charlatanism. One thing I have learned in life is not to expect too much from a church or even from other people. The world owes us nothing.

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