Daily Archives: January 23, 2011
This man is certainly worth 17 minutes of your time and I’d suggest that you do not let your next meal come before having seen this video.
Father Yannick is obviously not an originally trained SSPX priest. He mentions both the formation in a state university and his experience in a (non-SSPX) seminary. He makes examples of what obviously was his life as a diocesan priest. He has nothing of the, let us say, “Williamson” style of being an SSPX member. This is a young, well-prepared, eloquent, sincere priest talking about the problems experienced in his trying to be a good priest.
Forget for a moment that he did become a member of the SSPX. This short document is disconcerting, because the very same words could have been said (were it not for the fear or retaliation) by almost any priest in Western Europe. There is not one word of rebellion to Rome and not one word of criticism of the reality (that is: the documents, not the “spirit”) of Vatican II; there is the constant reference to how Rome says things must be done as opposed to the praxis found in his diocese; there is a simple, calm but determined attitude of looking at the problems in the face rather than just singing the next sugary hymn and pretending that everything is fine.
In seventeen minutes, this short interview covers much of what doesn’t work and at the same time shows that SSPX and the Vatican are much nearer to each other than you’d think. The greatest distance from the SSPX is to be found not in Rome, but in the liberal dioceses with their heterodox praxis and their utter neglect of their duty of care.
You will enjoy this video. Every second of it. It looks at the problems, but it gives hope. It clearly speaks of the thirst for real spirituality among the young and the way this thirst is not quenched. But the thirst is there.
I wish we had more priests like this one, and I wish that they weren’t forced to move to the SSPX to do their job properly.
Bishop Athanasius Schneider’s speech – held in Rome last month – with the proposal of a new “Syllabus or Errors” specifically intended to address the misconceptions and heresies of the “spirit of Vatican II” is now available in English in its entirety (hat tip: Rorate Coeli).
Bishop Schneider’s proposal is an interesting one, because an open and official intervention of the Vatican would amputate the legs of all those arguments more or less vaguely justifying deviations from Catholic teaching with a supposed “spirit” which, for reasons unknown to us, should now make what was wrong, right and what was right, wrong.
Besides, such a Syllabus would direct an enormous amount of attention to the old Syllabus, the creation of Blessed Pius IX. As more and more people read the original work instead of simply fantasise about what it is supposed to contain (material extremely offensive to their own “openness” and desire to do what they please, no doubt), the continuity of Catholic Truth would be beautifully put in front of their eyes. It is very important that Catholics start to concentrate on this continuity rather than on a supposed rupture with the past, and the recovery of a traditional terminology and way of teaching the faithful is, in my eyes, the best way of doing it.
This is also, I think, the only way to save Vatican II from utter ignominy and systematic massacre from the coming generations of Catholics. As the mediocrity of approach, the sloppy written work, the populism and superficiality of most of the council fathers becomes apparent, the explicit effort of patiently re-explaining what Vatican II got it right (that is: when it just repeated what everyone already knew) is the only way to avoid the entire work to be branded as an utterly useless waste of time and a disgrace.
This way, two results would be achieved:
1) The liberal nutters would find it even more difficult to spread their errors. They wouldn’t stop of course, but they’d find it much more difficult to persuade anyone but the most gravely deluded.
2) The continuity of truth would be beautifully reaffirmed. This would be of a certain help in the process of reconciliation with the SSPX in that it would show a path by which everyone is, in his own way, right: the Vatican in defending the orthodoxy of the council (properly intended) and the SSPX in defending the grave damage caused by its wrong interpretation.
Honestly, it seems to me that such a Syllabus is the best thing that could happen to Catholicism, particularly in this 2011 when the newly planned Assisi Mk III gatherings risks to generate unintended, but not easily avoidable misconceptions about what is Truth, what is heresy and what is heathenism.
Kudos to our friend from Kazakhstan then. This is no Borat, for sure.
Interesting video from Michael Voris about the time Catholics spend… being Catholic.
Voris’ argument is that outside of church, most of the time is spent immersed in the worldly atmosphere around us; in doing this, many people stop being Catholic at every practical level and simply accept that the world around us has become un-Christian to a shocking extent. This not only makes the role of the Catholic ineffectual (or not so effectual) in the world around him, but makes it more probable that the worldly society around him will slowly absorb him and become the normal, legitimate world, opposed to which the 50 minutes at Mass become a short immersion in a parallel universe without any real relevance to our lives.
The matter is less banal that it might appear, because the list of issues about which Catholics are simply silent has grown to astonishing proportions. Divorce, contraception, abortion, sexual promiscuity, sexual perversions, euthanasia and all other behaviour which our ancestors would have considered unthinkable are now tolerated by Catholics with the same indifferent attitude with which rain and cold are accepted, and I don’t want to think how many Catholics are more angry for the queues on the M25 than about abortion.
Yes, most churchgoers are at some level aware that they are against abortion, but this is far from becoming concrete action: from speaking out loud with friends and family, to taking this into consideration when voting, to caring that one’s own children grow up with the right moral values.
Others are more acutely aware of the evils of present times but seem content to keep their Christian practice private, happily (and conveniently) renouncing to make the Truth heard whenever reasonably practicable. No fuss, no anger, no loss of popularity. A bit too easy, says Voris.
Left alone, those 50 minutes are not enough to ensure Catholic values within the family, let alone to make a more Catholic world. Voris’ appeal is, therefore, important in that it reminds the Catholic that his mission begins when he goes out of church, rather than remaining confined to church attendance.
Don’t be a fanatic, but don’t be a coward. Remember that you’re a Catholic and that you are requested to beat witness of the Catholic Truth. Remember your responsibility toward your family and children and as a friend, a colleague, a voter.
Reading here and there, I sometimes have the impression that there is some misconception about what a catechism is.
Particularly the younger generations (those grown up in the doctrinal vacuum of the Paul VI – JP II era) must be under the impression that the one issued under Pope John Paul II is the Catechism, either believing that there was no catechism before it or that this catechism made everything that came before it superfluous.
I would like to point out to a couple of concepts and give the reader some background and reading hints.
1) A catechism is not infallible. Every catechism is nothing more than an attempt at explaining Catholic teaching in a way easily digestible for the non theologically trained laity. Similarly, no catechism is mandatory. There is an official catechism, but every catechism approved by ecclesiastical authority (particularly if in tempi non sospetti, as we say in Italy) can be used with profit.
2) Catechisms are broadly of three types: for small children (that is: coming from the time when people still cared to convey Christianity to children); for boys and girls approaching the age of confirmation or preparing to it and, lastly, for adults and confirmed youth. In some cases, entire sets of catechisms were released at the same time (the Catechisms of St. Pius X and the Baltimore Catechisms are probably the best known examples).
3) As a result, some catechisms can be of better quality than others, and some better suited to the intended readership. Always for this reason, catechisms can be criticised if someone believes that they contain doctrinal errors. As a catechism is never ex cathedra, it is never expression of papal infallibility.
4) Typically, a catechism was written in question/answer format, a remnant of a time when important things had to learned by heart (and as a result, remained impressed in the faithful’s memory) and the question/answer method made it easier both to learn the subject matter and to control the level of preparation of the pupil. I don’t need to comment about the consequences of abandoning this method.
5) There are many catechisms and every good catechism can be used by you with profit. With the recovery of Catholic tradition and the advent of the internet, the access to catechisms is nowadays certainly better than at any other time in the history of Christianity. Therefore you can easily pick a catechism that suits you and start working seriously on it. Catechisms are also more and more available as applications for smartphones, which means that you can have your favourite catechism always with you and read from it on the train, in a queue, etc.
Following, I will give some information about the catechisms I know myself. I am grateful for every indication of further catechisms available in English.
This is, if you ask me, the worst catechism of them all. I mention it first so that you are not tempted to waste money by buying a paper copy of it. This catechism is written for a more mature audience (priests themselves, and well-instructed laity). It is not truly fit for summarily instructed Catholics (that is: most of them). Furthermore, it is burdened by an obsessive need to justify almost every concept with V II documents, which besides being grating in itself gives the not properly instructed Catholic (that is: most of them) the impression that Catholic doctrine is obsolete if not confirmed by the Council; furthermore, it makes the printed work bulky and unpractical to carry. This catechism is also notable for the huge effort of political correctness and attempt at making people digest uncomfortable concepts (say: doctrine of war, or capital punishment) by formulating them in the most clouded way as possible. This is clearly wrong as Truth must be given straight, not diluted according to the readers’ dalai-lama-cum-ghandi prejudices.
This catechism is also notorious for having been heavily attacked by a noted theologian of the XX century, simply known as the Abbé de Nantes, who accused it of being heretical on a dozen of counts. Whilst the Abbe de Nantes was a man not noted for mincing words and prone to extreme criticism, on this occasion he must have found attentive ears in the Vatican, as you will read below.
If you need to improve your Catholic instruction – let alone if you need to begin with it – the best thing that you can do with this catechism is to stay away from it.
This is a serious catechism. It is commonly called the catechism of Benedict XVI because published during his pontificate and probably with his massive intervention. The date of publication is so near to Pope Benedict’s accession that it is widely thought that this catechism was ready and – so to speak – waiting for the end of JP II’s pontificate to be published. This beautiful catechism is notable for the following elements:
1) It recovers the traditional question/answer form.
2) It is easy to read and to carry and it does what a catechism is supposed to do: provide a short but effective and orthodox instruction for everyone.
3) It reacts to the criticisms of the Abbe’ de Nantes – to the full, widely published satisfaction of the latter – on all accounts.
This practical, beautiful, unimpeachable work should find a place on the shelves of every Catholic.
This catechism, now available online, is a masterpiece of Catholic writing. The extreme elegance and beauty of the language is the more astonishing, because still very clear and easy to understand even for a foreigner. This work is kept short and to the point, and its question and answer system is extremely effective. This is a diamond of a catechism. You compare this and JP II’s work and can’t avoid thinking that the ability to write properly is not what it used to be.
This is another little pearl of a catechism. It was issued In Pennsylvania but being very little and cheap to buy probably owes its name to the penny it cost to purchase it. It has accompanied the formation of countless young Catholics. Its English is not as elegant as the Douay’s, but this is a highly effective instrument to learn the basics quickly and seriously. The 370 answers/questions were meant to be memorised and digested one a day for around a year. This little book will easily bring every Catholic to a level of orthodoxy and knowledge of Catholic doctrine far surpassing that of most Catholic politicians, and of the totality of “liberal” Catholic bishops. At the same time, such catechisms give one the entire measure of the massacre of basic Catholic instruction coldly perpetrated and ruthlessly executed after V II.
This is also a product of the US clergy of the XIX century. Three catechisms of increased levels of difficulty were issued, plus a fourth one that is the No.3 with an added commentary. As you can expect, the quality of the work is very high and the availability of different versions allows one to pick the catechism most suitable to his needs. We can note from this catechism that a seven-to-eight-years-old child was fitter in his Catholic instruction than the vast majority of nowadays’ cafeteria catholics and – possibly – than a good number of regular churchgoers. Go figure.
This is the unofficial translation in English, made a couple of decades ago to encourage the diffusion of one of the catechisms of St. Pius X. The great Pope and Saint was responsible for the creation of three such catechisms (again: for little children, for more advanced young men and women and for adults), though their adoption never became mandatory and they only found regional application. I found years ago (and lost in a hard disk casualty) the Italian version some years ago and once again, the clarity of the Italian therein used greatly impressed me. The English translation seems rather good too, though it is important to remember that this is not an official version.
These are the choices I would recommend. Again, I don’t think it wise to waste money on the V-II ridden, politically correct, bulky and unsuitable for beginners JP II’s product.
I hope this helps. Best wishes of progress in Catholic instruction to you.