I would like to explain to you the madness of the mentality engendered by Vatican II with two examples.
1) Some years ago I bought the “New Jerome Biblical Commentary” directly from Amazon (that is: without reading the introduction, etc.).When the tome arrived, I noticed that it was explicitly said that some of the contributions had been written by non-Cathlics, but their orthodoxy had been checked so there need be no worries.
This stroke me as very odd. Clearly, a non-Catholic is a person who is in error and no amount of ecu-maniacal waffle will ever change a iota in this. Why, therefore, a person who is in error might be asked to write a commentary about the truth is simply beyond me. “Ah, but we have checked!”, says the publisher; which sounds as logical as to say that you have asked the plumber to make a new chair for you, but you have checked that the chair is all right. One also wonders why it was so difficult to ask Catholic authors in the first place, as one assumes that there must still be a good number available. The only possible answer is that in the post Vatican II climate, it is considered bon ton to allow Protestants to explain Christianity to Catholics. I also wonder why the opinion about “orthodoxy” of a person who can even conceive to allow a Protestant to form Catholic consciences should be of any value. I mean, these are people telling me that the plumber is good enough to make me a new chair! Finally, I wonder whether even the texts from Catholic authors are properly orthodox: an editor so concerned with “ecumenism” as to invite Protestant authors might well choose only those among the Catholic authors who are most accepted by Protestants. You see, the one with orthodoxy is a slippery slope: if an editor doesn’t show that orthodoxy is the most important thing to him, he simply loses credibility.
Some people must stop drinking the Kool-aid (or the vodka) and start acting as Catholics. My tip to you: don’t buy the book, as the money can be better invested in writings of people of non dubious orthodoxy.
2) More recently, I ordered (always by Amazon, the situation in British bookstores being rather tragic, with “gay and lesbian” sections everywhere, and books of aggressive atheists prominently displayed in the meager “Christianity” section) a book called “A Benedictine daily prayer: a short breviary”. I thought this was safe, as it came directly from the religious order.
Fat chance. Once received the book, I noticed the comment that the book had been compiled in such a way as to be usable also by Protestants, in that those passages and prayers had been chosen, that are compatible with non-Catholic Christianity.This was explained with the fact that particularly in the US, such books are used in “ecumenical” communities. Which is as to say: as there are Catholics who pray together with Protestants (which as far as I know they are not even allowed to do; I might be wrong), let us protestantise ourselves. Here post-V II “ecumenism” shows its real face.
Isn’t it beautiful? You buy a (short) breviary from a Catholic religious order, and they give you something which has been purged from evidently Catholic elements in order to be acceptable to non-Catholics.
Idiots. No wait, let me rephrase this in a more polite manner. Idiots.
Also please note that the introduction made clear that the Benedictines themselves can’t use the version sold to me and must refer to properly orthodox sources instead. So, this compilation is not good enough for them, but I can use it. This is patronising besides being idiotic.
This is the situation we are in these tragic post-Vatican II years; years when you can’t even buy a Benedictine breviary without falling in the trap of ever-present ecu-maniacal spirit.
At that point I have decided that in principle I wouldn’t buy anything published after the V II years anymore. Thankfully, we have a wealth of books that are now becoming available again (think of Fulton Sheen, or Ronald Knox, and the likes) and if one looks long enough one can find real pearls of Catholic orthodoxy, like the never enough admired Iota Unum, also available online for free. The wealth of Catholic apologetics written in times above suspicion grows every day, and the next years will certainly see an explosion in supply as Catholics wake up to the drunkenness of the post Vatican II mentality.
I suggest that you follow, as far as practicable, the same pattern whenever you are not absolutely certain beforehand of the book’s orthodoxy (and no, the book coming from the Benedictines is not enough!).
In the present times, you trust everything published after V II at your own peril.