Different forms of the Extraordinary Rite

Check out this article put out by the Detroit Latin Mass community (St. Josaphat's) that briefly describes several of the ways the Tridentine Mass can be celebrated. What is the difference between a Low Mass, a Low Mass in the Simple Form, a Missa Cantata, a Solemn High Mass, a Low Mass said by a Bishop, a Pontifical Solemn Mass at the Throne, a Pontifical Mass at the Faldstool and a Dialogue Mass (no, not the bad kind of dialogue)? Read this pleasantly brief article (1 page) and find out.

Other blogger's take on NCYC

Hey, check out this post from Zach the Seminarian on NCYC and other similar youth oriented rallies that are full of emotion and enthusiasm. While I don't necessarily agree with everything said on this post, I think it is a good read in general and he has links to some interesting videos. Check it out.

Hindus terrorized and killed by their false monkey gods

Have you followed up on this amazing story of how rhesus monkeys are running wild in New Delhi and have even led to a few deaths (among them a prominent minister)? Apparently, these monkeys have urbanized and are a huge problem in India's large cities. They have bitten people and even tried to steal babies. But can the authorities get rid of them? Nope. Why not? You guessed it: Hindus believe that monkeys are sacred (the incarnation of the god Hanuman) and protest their capture. Here are two articles, one from Breitbart and one from Reuters, on the menace of the Monkey God. Those monkeys need to learn how to dialgue more peacefully with their Hindu brothers!

AD or CE?

How many of you out there who love our Lord and look to the Incarnation as the center of human history have been outraged by the sly and insidious substitution of C.E. and B.C.E. (Common Era and Before Common Era) in place of the traditional B.C. and A.D. (Before Christ and Anno Domini)? The CE/BCE usage is getting ever more common in secular circles and it is even gaining ground among Christians for some reason I can't fathom.

Ostensibly, the rationale for preferring CE/BCE is that it does not have the religious overtones that BC/AD does (another premise is that we cannot be certain that Christ actually was born in 1 AD, but I think this is irrelevant). This is a shallow argument that does nothing to get to the heart of the matter. Just substituting one set of letters for another makes no sense. The divison between BC and AD occurs in the transfer of the year from 1 BC to 1 AD (there being no year 0 ). If we just change the letters to BCE/CE, we may have changed what the abbreviations are, but we are still drawing attention to a split in history that occured in the 27th year of the reign of Augustus. What else of note happened in that year to merit history being split in two? Well, Tiberius put down a revolt in Germania. Silk made its first appearance in Rome. Gaius Caesar and L. Aemelius Paulus are appointed consuls, and Areius Paianeius became archon in Athens. Emperor Ping of the Han came to power in China, and Ovid composed the Metamorphoses. Nothing else of any global or cosmic significance occurred that year, only the birth of Christ. Even if we mean "Common Era" by CE, we are still drawing attention to the same single year and thus to the same pivotal event.

In his most recent E-letter, Karl Keating quotes a book, "History of Time" by Leofranc Holford-Strevens, in which the arguments in favor of BC/AD (and the reasons why BCE/CE is stupid and should be rejected by all Catholics) are set forth. I thought it worth requoting the entire article here. Enjoy.

The night before last I finished a little book titled "The History of Time." The author is Leofranc Holford-Strevens, and the book is part of the "Very Short Introduction" series published by Oxford University Press. "The History of Time" discusses how our notions of hours, days, and years developed, and it goes into considerable (and, to me, often unfollowable) detail about variants in calendars over the centuries: such commonplaces as the Metonic cycle used in Alexandrian and Western Easter tables, intercalary weeks, epacts, epagomenal days, indictions, and the non-accession-year system.

I learned that January was chosen as the first month of the year (the position had been held by March for a long time) because it was named after Janus, the Roman god who faced forwards and backwards, looking toward the upcoming year and back at the year just ended. I learned that not until Britain adopted the New Style calendar in 1752 did the English New Year shift from March 25 to January 1.

I learned that some early Christians kept a fixed date for Easter, either March 25 or April 6, even if that meant Easter fell other than on Sunday. And I learned that, not to be outdone, in 1926 the League of Nations recommended that Easter be observed on the Sunday after the second Saturday in April. The proposal went nowhere.

All in all, "The History of Time" is an informative if, for the calendar-impaired, often a confusing book. Near the end the author brings up something he mentions otherwise only in his preface. It is something that bothers me and perhaps bothers you: the use of C.E. in place of A.D. and of B.C.E. in place of B.C.

In more and more publications we're seeing the traditional terms A.D. (Anno Domini = Year of the Lord) and B.C. (Before Christ) being dropped in favor of C.E. (Common Era) and B.C.E. (Before the Common Era).

Here is what Holford-Strevens notes about the system used to refer to the time line:

"The Christian era is too well established to be challenged for its religious origin; in China, indeed, where Christianity has never been more than a minority religion, it was made official by the anti-religious Communists. However, the name has come under attack; ... amongst English-speakers the term 'Common Era', already standard in Jewish usage ... has become widespread in American academic writing."

And not just in academic writing. I'm seeing C.E. and B.C.E. used more and more widely. But to continue:

"Even some Christians have accepted it, whether in an anti-proselytizing spirit or because there are no grounds for believing the era's epoch to be the true date of the event that it commemorates."

Let me recapitulate. A.D. and B.C. are being dropped by some Christians, for two reasons. Some are concerned that by insisting on the traditional usage, they might be perceived as proselytizing, and they think everyone should use a "neutral" designation for years. This strikes me as misplaced courtesy.

If the Incarnation really happened, then it was the most momentous event of all time, far more important than any emperor's reign, the establishment of any polity, or the occurrence of any battle. Ontologically, nothing else could come close to the Incarnation in importance for the human race. Such an event would be a worthy--in fact, the most worthy--demarcation of human history: Before Incarnation, After Incarnation.

This would be true whether or not most people living today believed it to have occurred. Even if Christians were an infinitesimal minority of the world's population, rather than a quarter or so of it, the Incarnation would be the most important event that ever happened. To say so publicly is not proselytizing.

So I think the concern about proselytizing is misplaced. So too for the concern about whether ancient calculations were spot on or not. Most scholars say that Christ was born probably not at the end of 1 B.C. but around 6 B.C. I won't discuss now the reasons for that conclusion, but, if true, it would mean that our dating system is off by about five years and that A.D. 2007 really ought to be A.D. 2012. But so what? In this matter, an approximation is sufficient. We cannot know with certainty the year of Christ's birth, since ancient records are sparse. Should we therefore say that we can't construct our calendar around his birth? This would be taking Heisenberg's uncertainty principle to a ludicrous point.

Let me go back to Holford-Strevens' paragraph. We left off here:

"Even some Christians have accepted it, whether in an anti-proselytizing spirit or because there are no grounds for believing the era's epoch to be the true date of the event that it commemorates. Nevertheless, if it does not commemorate the birth of Christ, it has no business to exist at all, for no other event of world-historical significance took place in either 1 B.C. or A.D. 1."

Let me unpack that for you. The author says that if the dating system we use doesn't commemorate Christ's birth, then it makes no sense to use this particular system at all. Changing the designations from B.C. and A.D. to B.C.E. and C.E. reduces to a sleight of hand. After all, what is the "Common Era" based on? On the birth of Christ and on nothing else. If on the birth of Christ, then why not say so candidly? You can say so even if you aren't a Christian. You don't have to believe in Christ's divinity to believe that he was born at a certain time (even if we can't pinpoint that time). You don't have to be a follower of his to acknowledge that, historically, many people have been followers and that our modern civilization largely is a product of what those people believed and did. You even could be an outright opponent of Christianity and still admit that the religion you excoriate has been more important in the history of the world than has any other institution and that that fact alone is sufficient reason to based a calendar around its Founder's birth.

In the preface to "The History of Time," Holford-Strevens explains that "the traditional terms A.D. and B.C. have been retained, in preference to C.E. and B.C.E., for two reasons: adopting the latter causes the maximally distinguished 1 B.C. and A.D. 1 to become the minimally distinguished 1 B.C.E. and C.E. 1; and although, as a date for the birth of Jesus Christ the epoch is almost certainly wrong, it remains a commemoration of that event, and no other event of the same year can be proposed as an alternative of world significance.

Attractive, especially in a globalized age, as a purely secular era may appear, the Christian era cannot be made secular by denying its origin."I don't know Holford-Strevens' religion, but I can't think of many Catholic leaders who could phrase the argument so well.

NCYC, part II

The art work of NCYC participant Br. Mickey O'Niell McGrath, entitled "The Assumption." He claims his art is an intentional effort to destroy traditional images of Jesus, Mary and the saints.

I need to get through all this while it is still fresh in my mind! Anyhow, every event we went to in the arena was almost like a Protestant praise service (contrary to what blogger Lisa said in her comment to my original post, there were plenty of Protestant praise songs, like "I'm Trading My Sorrows" and "Waves of Mercy"). We listened to songs, clapped, danced around. The basic message was "God loves you." It was a good message, and many kids went back home feeling the great love of God. But none of them learned a damned thing.

To NCYC's credit, Mass was offered every day, and Confession and Eucharistic Adoration were going on continually (I made sure my kids went every day). But the adoration chapel frequently had many empty rows of seats; the comedy club, on the other hand, was packed and we had to sit on the floor.

On Day 2, the emcee Steve Angrisano told the 20,000 assembled kids, "Sometimes you might feel like you are not holy and that God doesn't care about you. But it's not true; you're all holy, every one of you, no matter what." I guess we are redefining holy as "the state of being loved by God" (which would apply universally) instead of eminent sanctity. Oh well. Later on that night, Fr. Tony Ricard of New Orleans (whom I can only describe as a Catholic version of Chris Rock) told the kids, "In the Mass we pray, 'Lord, I am not worthy to receive You, but only say the word and I shall be healed.' Well, God has said the Word. He said it all in His Son. You are worthy. You are worthy. So when you go somewhere, you walk in with your head high like you own the place." This Fr. Tony is a kind of celebrity in New Oreleans; in fact, he had his own bobble-head. After his talk, he blessed us and immediately after the blessing, he said, "Kick it!" and a hip-hop song started playing while he and several youth from his parish started dancing around like MC Hammer. Here's a video of some of Fr. Tony's antics.

Tony Melendez, a man born without arms who plays guitar with his feet, gave a very good talk on patient endurance of suffering, on realizing that God has a plan for all of us and on loving the unlovable. Then he played a tribute to John Paul II. People were so emotional over it that you'd think JPII had only died last week or something. By the way, John Paul was mentioned frequently throughout the event (we watched musical montage-tribute to him) and speakers kept referring to him as "the Great." We even had to say a prayer in Polish because, as Steve Angrisano said, "It was the language of John Paul the Great." Benedict XVI was quietly ignored. He was only mentioned one time during the event: at the closing Mass where his name was said during the Eucharistic liturgy.

That day we went to a workshop called "Catholic and Just" which was on Catholic social teaching. The speakers were neo-Marxists who insinuated that Global Warming was as serious as abortion. My kids and I got up to leave and a large woman yelled, "You're just leaving cuz' you don't want to hear the truth!" That night we went to what was billed as "evening prayer" but was actually this weird dance with the lights off where these kids all were twirling glow sticks in the shape of a human body while this crazy music was playing. Bizarre.

On day 3 we listened to Renee Bondi, a quadriplegic who had broken her neck while sleep walking, of all things. She gave a very great talk on finding God's will even in suffering. But that day, we went to another workshop entitled "Being Yourself with Mary and the Saints" put on by Br. Mickey O'Niell McGrath. This monk (who wore a business suit and did nothing but promote his work the whole time) was absolutely awful. Aside from having to look at his terrible art work, the most disheartening part of his presentation was some of the things that came out of his mouth. Here is just a small chronicle of some of the things he said. I wrote them down verbatim as they came out of his mouth, knowing that my Unam Santcam fans would want to know about them:

"Of course, we believe that Christ is the Way to God, but since Vatican II the Church teaches that the Word of God comes to all cultures."

"It is my mission to banish from the Church all images of Jesus and Mary where they are portrayed perfect and spotless."

"Judgment is not from God. People who judge others have never read the Bible" (if judgment is not from God, how will God judge anybody?)

"My parents are canonized saints."

"You know, Mary and Joseph were not Catholic. They were Jews." (this shows a misunderstanding of the relationship between Judaism and Catholicism, which I will not go into here)

"St. Terese of Lisieux is my favorite saint because she never mentions the word "sin." (actually, I did a word search and found that she does use the word 14 times in "Story of a Soul")

"Have you ever seen that "Infant Jesus of Prague" image? My friends and I like to call that the "Barbie Jesus."

As you can see, this clown was way off the edge. We walked out of this one, too. Click here to see some more of Br. McGrath's artwork.

At the end of day 3 we went to a huge Mass in the arena with about 70 deacons, an equal number of priests and 6 bishops officiating. The altar was draped with tie-dye and multi-colored sheets. The bishop, Matthew Clark of Rochester, New York, gave a pretty good homily, but the music was awful (full of drums, Spanish, etc). There were no other obvious abuses other than those common to the Novus Ordo, but thankfully there was no liturgical dancing, no consecration of the wine before it is poured and amazingly, no extraordinary ministers (only because they had 70 priests present). When it was time for communion, I received kneeling on my tongue and the priest who was distributing it to me was so flabbergasted that he stared at me for a moment before finally stammering, "Body of Christ."

In the hotel that night, I was getting on an elevator when I overheard a Youth Director down the hall tell her kids, "A lot of the stories you hear in the Bible are just that: stories, nothing else." As the elevator doors closed around me, I yelled "False!" as loud as I could and then was wisked away to safety by the elevator.

Among the Youth Directors there, there was a universal disdain for Latin and for the Old Mass. When one woman asked why the youth were so interested in the Old Mass, another Youth Director scornfully said, "Because of Pope Benedict." Ah, how they longed for the days of John Paul! I asked why they did not like the Old Mass and they said, "There was so much mystery; it was way too vertical! It wasn't nearly horizontal enough." I despise these terms, but I asked them if they were aware that Cardinal Arinze had said that horizontalism did damage to Catholic faith and worship. Do you know what they said in response?

"Who's Cardinal Arinze?"

Shocked but not surprised, I explained who he was, to which they just said, "Oh, he's in Rome," as if that fact made his opinion irrelevant. "We obey the U.S. Bishops," they replied. I let the issue die and went to take a bath. While relaxing in the warm bath, I smiled as I remembered the number one sign you might be a traditionalist from another blog: "You laugh whenever someone mentions the USCCB."

The whole event was very sad. Many of my youth grew in their faith and went back to confession after many months, but there was nothing specifically Catholic about the whole thing. It could have been "Aquire the Fire" or "Crossroads" or any other Protestant event and you would not be able to tell the difference. I did meet an excellent Salesian priest from New Jersey to whom I made a great confession, and I met two Franciscan sisters from Texas who blessed me immensely (after we were done talking, I thanked them for wearing their habits). Adoration was wonderful, and they even had some Latin on (but then I found out it was a Taize CD). But overall, it was disheartening and certainly not worth the $430 each kid shelled out.

What was the most rewarding part of the trip? Hmm; it's a tie between the day I hit a beach ball out into the crowd from the nose-bleed section of the arena or the night I farted in a crowded elevator.

I will post more this week on some of the more specific insights I gained from NCYC.

Avoid the National Catholic Youth Conference

Well, it is good to be back from Columbus and even better to be back in the blogging community where I can breathe the fresh, incense-thick air of Catholicism. I will not call it "traditional" Catholicism, because the Catholicism I witnessed while I was at NCYC in Columbus was not really Catholicism at all (it was more of a pan-Christianity) and I have come to the greater realization that the Catholicism that the traditionalist movement represents is not traditional Catholicism but is simply Catholicism, pure and simple. At least I know that what I witnessed in the three days I was at the National Catholic Youth Conference will give me ample blogging material for weeks to come.

A few disclaimers before I go into NCYC: first, NCYC is not a monolithic event, but a huge convention in which over 500 separate organizations participate. Therefore, I will refrain as much as possible from making blanket statements about the entire event. I met wacko liberal-commies there, and some really good priests and nuns as well. Second, I will point out the good as well as the bad and let the reader decide. Finally, NCYC is sponsored and organized by spiritandsong.com, GIA and OCP, the most liberal liturgical music companies out there. The following will be a brief run down of what I saw and heard.

On day 1, our arrival was immediately marked by sorrow as we learned that a 16 year old girl, Veronica, from the Diocese of Las Vegas was struck dead by a car while walking down the street at night. Please pray for her soul.

We went that evening to the Columbus arena where 20,000 kids from youth groups around the nation were gathered. In the arena was a giant stage shaped like a boat. We were entertained by "Righteous B," a Catholic rap group from New York (I think) consisting of four or five middle aged white males. One of their songs went like this:

Give me a"C." Give me a "A." Give me an "F." Give me a "L," I," "C," and what's that spell? "Caflic." What's that spell? "Caflic."

At another point, they said they were going to teach us a Latin word and I was happy, until they said the word: "Whoohah." This "Latin word," they told the audience, meant, "I love Jesus with all my heart," and then they got the whole crowd to go "Whoohah! Whoohah!" I laughed because I realized that since nobody knows Latin anymore, the kids probably thought it was a real Latin phrase.

Then we watched an interpretive story of Noah's Ark performed by a bunch of female dancers, mostly scantily glad and involving much bootie-shaking. Then we had to listen to a speech by Bob McCarty, president of National Federation of Catholic Youth Ministries (NFCYM). In his speech, in reference to the girl Veronica who had been killed the night before, he made the following statement. It was so audacious that I wrote it down verbatim:

"By the power vested in me as the president of the NFCYM, and with great arrogance, I proclaim Saint Veronica a saint of the universal Church and declare that she is living with the saints in the Kingdom of Heaven."

Talk about an automatic canonization! He had 20,000 people in front of him and he had the opportunity to ask for prayers for her soul. Did he? Nope. He proclaimed her a saint to the uproarious applause of everybody. Later, I took some kids aside and told them that they needed to pray for her soul, despite the President of NFCYM's canonization. Thankfully, her name was mentioned at a Mass later that weekend.

Then we listened to some weird song about the Holy Spirit renewing us, in which several kids came up and each sung a lyric. The song was weird because they did not call on any of the traditional names for the Holy Spirit, but said lines like this:

Waters of the earth, rivers flowing deep: renew us.
Crystals of rain, falling from the clouds: renew us.

We all knew it was meant to refer to the Holy Spirit, but nothing in the lyrics actually said anything about the Spirit. They were all ambiguous New Age type terminologies. Then we had to listen to this troupe of kids come up and tell us where they were from. But they just said a bunch of estoteric mumbo-jumbo, like, "I am from the rain of a thousand hopes," and "I come from deep thoughts and living dreams." It was very odd.

Throughout the entire presentation, they kept using Spanish and African phrases. The funny thing was when the emcee, Steve Angrisano, referred to a prayer in the "African" language and a kid next to me said, " I didn't know "African" was a language." Every day we were called to prayer in the morning with the following verse, sung with tribal drumbeats and much clapping:

Nza mu ra nza! Nza mu ra nza! Ana kona waku fa na na na ye! Ana kona waku fa na na na ye!

They told us what it meant, but I can't remember. A person sitting by me thought this was an appropriate moment to take a jab at Latin and said, "See what happens when you pray in foreign languages! Nobody understands!" Of course, if all our morning prayers had been prayed in this language for centuries, I think we would have a better grasp on it. But I didn't bother to explain. Every song we sung had every alternate verse in Spanish as well. One of the kids with in my group, without any prompting by me, remarked, "Boy, the Latin-haters sure love Spanish." It was a very witty and true observation.

That was all just day one. I'll update you on days two and three later. It gets even better.

CLICK HERE FOR PART TWO OF THIS POST!

NEW! Updates and other posts relating to 2007 NCYC below!
The sad state of Catholic Youth Ministry (with NCYC footage)

Is this Catholic Ecclesiology?

Other Blogger's Take on NCYC

Jesus of Nazareth

Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration
by Joseph Ratzinger (Pope Benedict XVI)
Trans. Adrian J. Walker
New York: Doubleday, 2007

Last night I finished reading this first book published by Joseph Ratzinger since his elevation to the See of Peter. Because he expressly desired to publish this book as a private theologian rather than as an expression of the Church's magisterium, I will refer to the author as Joseph Ratzinger.

Ratzinger's purpose throughout is to lead his readers to an encounter with Christ, the real historical Christ, as He is presented in the Gospels. There is in fact no distinction between the so-called "Jesus of history" and "Christ of faith." A twofold thread runs throughout the book. Ratzinger stresses the necessity of understanding the figure of Jesus in light of His unique "face-to-face" relationship with the Father and in light of His redemptive mission. These two are in fact intimately linked; the Person and the Work of Jesus cannot be separated from one another.

Of great importance generally speaking, but of less interest to me personally, are Ratzinger's repeated contradictions of (or corrections to) common threads of historico-critical biblical interpretation. While not in the least rejecting this method (in fact, he even accepts, for example, the "fact" that Isaiah 40-66 was written centuries after Isaiah 1-39; this despite the fact the then-magisterial Pontifical Biblical Commission in 1908 gave strong indications to the contrary) Ratzinger points out repeatedly and convincingly the limitations of historico-criticism in theology.

Of more interest to me personlly is Ratzinger's emphasis throughout on the doctrine of the Atonement. A systematic treatment of this topic is, of course, far beyond the scope of this work, but Ratzinger makes one facet of the Redemption in particular a point of emphasis. Namely, what it means for Christ to "bear the burden" of our sins. This emphasis is strongly marked right at the beginning of the book. Speaking of Christ's baptism, Ratzinger writes,

"Looking at the events in light of the Cross and Resurrection, the Christian people realized what happened: Jesus loaded the burden of all mankind's guilt upon his shoulders; he bore it down into the depths of the Jordan. He inaugurated his public activity by stepping into the place of sinners. His inaugural gesture is an anticipation of the Cross" (18).

Again, in chapter 2 on the temptations of Christ, Ratzinger remarks that, "He must recapitulate the whole of history from its beginnings - from Adam on; he must go through, suffer through, the whole of it, in order to transform it" (26). This "suffering through" is an important phrase for Ratzinger. The point seems to be that in order for guilt to really be healed from within (in contrast to two alternatives: retaliation, in which the guilty party is simply punished, and on the other hand, a simple amnesty; although in both cases justice is in a certain sense restored, in neither case has the guilty party really been healed interiorly) the guilty party has to "suffer through" his guilt, that is, he must re-experience his sin from the perspective of love. He must re-live, in a certain sense, his sin, this time seeing it for the evil that it is, stripped of its veneer of goodness. Simply put, we are speaking of contrition - which in its root means being "crushed" by the weight of sin. To return to Christ, then, Ratzinger seems to be saying that He "bears the burden" of our sins, He allows himself to be "crushed" by them, inasmuch as He experiences their wickedness from the perspective of love. In I may put it so, He experiences the "contrition" that we should have felt but are inadequate to feel.

This aspect of the redemption wrought by Christ receives its fullest treatment in Ratzinger's reflections on the fifth petition of the Pater noster - forgive us our trespasses, as we forgive those who trespass against us. Here Ratzinger asks, "What is forgiveness?"

"What is forgiveness, really? What happens when forgiveness takes place? Guilt is a reality, an objective force; it has caused destruction that must be repaired. For this reason, forgiveness must be more than a matter of ignoring, of merely trying to forget. Guilt must be worked through, healed, and thus overcome. Forgiveness exacts a price - first of all from the person who forgives. He must overcome within himself the evil done to him; he must, as it were, burn it interiorly and in so doing renew himself. As a result, he also involves the other, the trespasser, in this process of transformation, of inner purification, and both parties, suffering all the way through and overcoming evil, are made new. At this point, we encounter the mystery of Christ's Cross" (158-59).

We could say that in this book we also encounter the mystery of Christ's Cross; we encounter it and it remains nonetheless mysterious, at least to this poor reader. It is a mystery, however, that I have been assigned to penetrate (term paper topic) to the extent that my frail nature will allow by mid-December! Deus miserere me!

St. Martin of Tours, Bishop, Confessor

M for SAINT MARTIN, in Mitre and Cope
(The bishop of Tours, not Saint MARTIN the Pope);
His father, a soldier, disliked and despised
The True Faith, and prevented his being baptized
By making him serve in the army of Gaul,
Though he wasn't that sort of a soldier at all.
At Amiens one day, in the wind and the sleet,
He was stopped by a beggar who begged in the street;
He'd no money to give, so he made a great tear
In his cloak and gave part to the beggar to wear.
That night in a vision Saint MARTIN was shown

Our LORD as He reigns on His heavenly throne;

He was wearing the piece that the beggar had worn!
For CHRIST takes what we give to the poor and forlorn.
(Alphabet of Saints by Msgr. Robert Hugh Benson).

The above is my 18 month old's absolute favorite book. My wife and I love it too. It was written around the beginning of the 20th century by the son of the Archbishop of Canterbury turned Catholic priest (that caused quite an uproar). If you have kids, I can't recommend it highly enough. He also wrote two companion volumes (which we haven't yet acquired) called A Child's Rule of Life and Old Testament Rhymes.

II Class Feast of the Dedication of the Basilica of Our Savior

(my own picture from a trip to Rome in 2005)

The Mother and Mistress of all Churches throughout the world, the Church of St. John Lateran, or the Archbasilica of the Most Holy Savior, was the first publicly consecrated. It was built by Constantine, the first Christian Emperor and consecrated by Pope St. Sylvester I on November 9, 324.

The Church of St. John Lateran is the highest ranking of the four patriarchal basilicas of Rome. Its name derives from the fact that the site of the Church was in acient times occupied by the palace of the Roman family of the Laterani. It was originally dedicated to our Savior, the "Basilica Salvatoris." Its further dedication both to St. John the Baptist and to St. John the Evangelist came at a later date due to the adjoining Benedictine monastery of Ss. John and John. Catholic Encyclopedia article: Saint John Lateran.

Five ecumenical councils were held at the Lateran (1123, 1139, 1179, 1215, 1512-17). The Fourth of these is justly famous for its exposition of the dogma of Transubstantiation. Perhaps on his return Boniface, much the more knowledgeable historian than I, will be able to offer some insight into the historical importance of each of these councils.

My God, My God, why hast thou forsaken me?

As I have mentioned in previous posts, it is my firm conviction that many, if not most, Catholics, and I include clergy and laymen, theologian or otherwise, hold to some version of the Protestant notion of penal substitution when it comes to the doctrine of the Atonement wrought by Christ.

The Protestantized notion of the atonement of which I speak might be summed up in the following proposition:

"Christ suffered the full weight of punishment due in justice to all the sins of mankind."

What is wrong with that statement, you ask? Think about it. What is the punishment that sin deserves? Death; not just physical death, though, eternal death; specifically, eternal separation from God. At this point, some one will usually appeal to Christ's cry from the Cross, "My God, My God, why hast thou forsaken me?" Doesn't this mean that Christ did experience separation from God, which is exactly what the punishment of Hell is? In short, No.

In his Summa theologiae St. Thomas Aquinas asks whether the pain of Christ's passion was greater than all other pains. He answers in the affirmative. However, and this must be stressed, in his reply to one of the objections Aquinas makes it clear that Christ's pain is not to be compared to the pain experienced by the damned! He writes,

The pain suffered by a separated soul belongs to a state of future damnation which exceeds every evil in this life, as the glory of the saints exceeds every good of our present existence. When we speak of Christ's pain as being maximal, we exclude all comparisons with the pain endured by a soul in the next life. (ST, III, 46, 6, ad 3).

In fact, Christ's human soul was in possession of the Beatific Vision even during the Passion, so far was it from being experiencing the separation from God which is the punishment of the damned! (ST, III, 46, 8). In the words of Ludwig Ott:

While the immediate knowledge of God, which is absolutely supernatural, is vouchsafed to other men only in the next world (in statu termini), Christ's soul possessed it in this world (in statu viae), and indeed, from the very moment of its union with the Divine Person of the Word, that is, from the Conception. Christ was therefore, as the Schoolmen say, viator simul et comprehensor, that is, at the same time a pilgrim on earth and at the destination of His earthly pilgrimage. It follows from this that He could not possess the theological virtues of faith and hope.

Some of the newer Theologians, such as H. Klee, A. Günther, J. Th. Laurent and H. Schell, denied that Christ possessed the Immediate Vision of God while on earth because they considered it to be contradictory to individual assertions of Holy Writ, and to the fact of the Passion of Christ. The modernists (A. Loisy) denied it also and maintained that the natural sense of Scriptural texts cannot be reconciled with the teaching of theologians concerning the consciousness and infallible knowledge of Christ (D 2032)...

Pope Pius XII, in the Encyclical "Mystici Corporis" (1943) declared: "Also that knowledge which is called vision, He possesses in such fulness that in breadth and clarity it far exceeds the Beatific Vision of all the saints in Heaven" ... "in virtue of the Beatific Vision which he enjoyed from the time when He was received into the womb of the mother of God, He has forever and continuously had present to Him all the members of His mystical Body and embraced them with His saving love" (D 2289). (Ludwig Ott, Fundamentals of Catholic Dogma, 162-63).

How, then, are we to understand the anguished cry of Christ from the Cross? Allow me to offer without further commentary the interpretations of some of the Church's greatest luminaries, noting especially the absence of any reference to Christ experiencing the separation from God that is the punishment of the damned:

St. Thomas Aquinas

Objection 1: It would seem that the Godhead was separated from the flesh when Christ died. For as Matthew relates (27:46), when our Lord was hanging upon the cross He cried out: "My God, My God, why hast Thou forsaken Me?" which words Ambrose, commenting on Lk. 23:46, explains as follows: "The man cried out when about to expire by being severed from the Godhead; for since the Godhead is immune from death, assuredly death could not be there, except life departed, for the Godhead is life." And so it seems that when Christ died, the Godhead was separated from His flesh.

Reply to Objection 1: Such forsaking is not to be referred to the dissolving of the personal union, but to this, that God the Father gave Him up to the Passion: hence there "to forsake" means simply not to protect from persecutors. or else He says there that He is forsaken, with reference to the prayer He had made: "Father, if it be possible, let this chalice pass away from Me," as Augustine explains it (De Gratia Novi Test.). (ST, III, 50, 2).

Objection 1: It would seem that there was sin in Christ. For it is written (Ps. 21:2): "O God, My God . . . why hast Thou forsaken Me? Far from My salvation are the words of My sins." Now these words are said in the person of Christ Himself, as appears from His having uttered them on the cross. Therefore it would seem that in Christ there were sins.

Reply to Objection 1: As Damascene says (De Fide Orth. iii, 25), things are said of Christ, first, with reference to His natural and hypostatic property, as when it is said that God became man, and that He suffered for us; secondly, with reference to His personal and relative property, when things are said of Him in our person which nowise belong to Him of Himself. Hence, in the seven rules of Tichonius which Augustine quotes in De Doctr. Christ. iii, 31, the first regards "Our Lord and His Body," since "Christ and His Church are taken as one person." And thus Christ, speaking in the person of His members, says (Ps. 21:2): "The words of My sins" - not that there were any sins in the Head. (ST, III, 15, 1).

I answer that, As observed above, Christ suffered voluntarily out of obedience to the Father. Hence in three respects God the Father did deliver up Christ to the Passion. In the first way, because by His eternal will He preordained Christ's Passion for the deliverance of the human race, according to the words of Isaias (53:6): "The Lord hath laid on Him the iniquities of us all"; and again (Is. 53:10): "The Lord was pleased to bruise Him in infirmity." Secondly, inasmuch as, by the infusion of charity, He inspired Him with the will to suffer for us; hence we read in the same passage: "He was offered because it was His own will" (Is. 53:7). Thirdly, by not shielding Him from the Passion, but abandoning Him to His persecutors: thus we read (Mat. 27:46) that Christ, while hanging upon the cross, cried out: "My God, My God, why hast Thou forsaken Me?" because, to wit, He left Him to the power of His persecutors, as Augustine says (Ep. cxl). (ST, III, 47, 3).

St. John Chrysostom

Why does he speak this way, crying out, "Eli, Eli, lama sabach-thani?" That they might see that to his last breath he honors God as his Father and is no adversary of God. He spoke with the voice of Scripture, uttering a cry from the psalm. Thus even to his last hour he is found bearing witness to the sacred text. He offers this prophetic cry in Hebrew, so as to be plain and intelligible to them, and by all things Jesus shows how he is of one mind with the Father who had begotten him (The Gospel of Matthew, Homily 88.1).

St. Ambrose

It was in human voice that he cried: "My God, My God, why have you forsaken me?" As human, therefore, he speaks on the cross, bearing with him our terrors. For amid dangers it is a very human response to think ourself abandoned (Of the Christian Faith, 2.7.56).

St. Augustine

Out of the voice of the psalmist, which our Lord then transferred to himself, in the voice of this infirmity of ours, he spoke these words: "My God, my God, why have you forsaken me? He is doubtless forsaken in the sense that his plea was not directly granted. Jesus appropriates the psalmist's voice to himself, the voice of human weakness. The benefits of the old covenant had to be refused in order that we might learn to pray and hope for the benefits of the new covenant. Among those goods of the old covenant which belonged to the old Adam there is a special appetite for the prolonging of this temporal life. But this appetite itself is not interminable, for we all know that the day of death will come. Yet all of us, or nearly all, strive to postpone it, even those who believe that their life after death will be a happier one. Such force has the sweet partnership of body and soul (Letters, 140 to Honoratus 6).

In his most compassionate humanity and through his servant form we may now learn what is to be despised in this life and what is to be hoped for in eternity. In that very passion in which his proud enemies seemed most triumphant, he took on the speech of our infirmity, in which "our sinful nature was crucified with him" that the body of sin might be destroyed, and said: "My God, my God, why have you forsaken me?" ... Thus the Psalm begins, which was sung so long ago, in prophecy of his passion and the revelation of the grace which he brought to raise up his faithful and set them free (Letters, 140 to Honoratus 5).

See this article for more on Christ's cry from the Cross.

Into the fire

Well, I will be away for the next four days. For reasons I cannot fully go into and that I am not entirely in control of, I am going off to the National Federation for Catholic Youth Ministry (NFCYM) organized National Catholic Youth Conference in Columbus, Ohio. There will be over 20,000 Catholic teens there from around the country. If this is something that the NFCYM is involved with, I think we know what type of event this is going to be. I expect to see lots of youth groups worshipping as if they were evangelical protestants, nuns without habits, female Catholic Youth Directors over 55 with butch haircuts and everything that comes along with it, speeches on how compassionate we need to be towards homosexuals (after all, they don't choose they're condition!) and much more of that type of ilk. There will probably been plenty of Haugen-Hass to go around as well. I will have a full report on it when I return. I should be posting again by Monday afternoon, November the 12th.

In the meantime, Anselm, our correspondent in Austria, will be posting on the goings on of the Catholic community in the heartland of the old Austrio-Hungarian Empire.

Pigs & Evolution

The Giant Peccary of the Amazon Basin

Recently, a new species of wild pig was discovered in the Amazon basin. The creature has been named the Giant Peccary and it at least twice the size of its nearest relative. Unlike other wild pigs, it has slightly longer legs and a smaller head. The legs are somewhat similar to the structure found on dogs, and the pig itself is about the size of a large dog. You can click here to read the entire story from the Daily Mail.

I might be a dork, but I get excited about stories like this. How often I have been thrilled by thinking on the fact that large sections of the world were once terra incognita. One thing I lament about the modern age is that all of the mystery surrounding out planet it gone; there is nowhere left to explore and nothing left to find and no phenomenon is unaccounted for. I cannot begin to imagine the awe felt by someone like Cortez or Magellan at coming in contact with completely new lands and civilizations, or the wonder felt by Aristotle at watching a lunar eclipse. That is why it still excites me when animals that we never knew existed are suddenly discovered and found to have been there all along. It preserves a tiny element of mystery at creation.

But this discovery has a certain bearing on evolution, as well. Think about it for a moment. Let's say that researchers did not find this pig alive, but found a skeleton of it instead that was fossilized. You know that the evolutionists would be saying that this was a precursor to the modern wild pig. They would point to its smaller head and its dog-like legs and say that it was a transition fossil of a dog turning into a pig, or something like that. Artists would do renderings of it and it would appear in science magazines as another proof of evolution. Anyone who knows anything about evolutionists knows that this is indeed how they operate.

Then suppose, if after all of this happened, the living Giant Peccaries were discovered. Then there would be quiet retractions buried deep in the F-sections of the magazines, but the damage would have already been done. We have seen this many times before, and it is certain that had the bones of one of these animals been uncovered first, it would have been touted as a proof for evolution.

The Coelacanth, believed to be extinct for 60 million years until they were discovered alive in 1938. Since then, they have been found all over the world. A new species of Coelacanth was even discovered in 1997.

Take the Coelacanth. According to evolutionists, the coelacanth was a fish common to the world's oceans in from the Middle Devonian (410 million years ago) to the late Cretaceous (60 million). They had long been held to be exticnt. Furthermore, their fin structures were claimed to be the evolutionary precursors to legs, and many evolutionists asserted that in the coelacanth we saw the first instance of a sea creature evolving into a land animal. Then in 1938, one was found alive off the South African coast. The scientific world was flabbergasted. Could it have been somekind of evolutionary error? An accidental by-product of a long gone age? No, for it turned out that they have been caught pretty regularly since then; a second species of them was even discovered in 1997. They have been found in the waters by South Africam, Madagascar, the Comoros Islands, Mozambique, Indonesia, Zanzibar, Tanzania and Kenya. The coelacanth is not the only species this has happened with, either (check this National Geographic article for the supposed extinction of the coelacanth).

Just because we do not see something walking or swimming around on the earth normally does not mean that it doesn't exist anywhere; even less does it mean that a fossil of it proves evolution. Remember the Coelacanth and the Giant Peccary the next time a new fossil discovery is made purporting to prove evolution. Just think: what would happen if they would have discovered it alive first?

How long is a homily supposed to be?

The Secretary of the Congregation for Divine Worship and Discipline of the Sacraments, His Excellency Most Reverend Malcolm Ranjith Patabendige , recently gave another statement regarding the Motu Proprio to the Italian journal Petrus (if you recall, Ranjith made news last month with his statement in the Netherlands that those who resisted Summorum Pontificum were instruments of the devil). The new statement reiterates his earlier calls for episcopal obedience in allowing free reign to Summorum for the implemenation of the Tridentine Mass. Fr. Zuhlsdorf has posted the entire interview (here) and I will not repost it on this blog, but I did want to quote an interesting statement that the Archbishop made regarding the length of homilies.

After talking about abuses of the Novus Ordo and episcopal resistance to the Motu Proprio, Ranjith goes on to cite long homilies as one form of liturgical abuse that is seldom mentioned. This point is very timely; I have often thought on this, but the abuse of long homilies often sneaks under the radar because of the manifest nature of the other more grievious abuses. Ranjith points out that despite the unity of the Liturgy of the Word and the Eucharistic Sacrifice, it remains the case that the Eucharistic liturgy is the center of the Mass and that the homily ought to be a simple and brief explanation of the readings with an exhortation to pursue holiness, not a long, drawn out affair full of the priest's personal opinions and personality quirks. Interestingly enough, he draws a connection between the entertainment oriented worship that so often occurs with the Novus Ordo and the possibility of the development of a personality cult with regards to the priest who happens to be a gifted speaker: "I have to laugh when I hear it said, even by friends, that in a some parish, a priest is a ‘saint’ because of his homily or how well he speaks. Holy Mass is sacrifice, gift, mystery, independently of the priest celebrating it. It is important, nay rather, fundamental that the priest step aside: the protagonist of the Mass is Christ. So I really don’t understand these Eucharistic celebrations turned into shows with dances, songs or applause, as frequently happens with the Novus Ordo."

So how long ought a homily to be? Ranjith says that 10 to 15 minutes is an adequate time to explicate the readings, exhort the faithful and dispose their minds to marvel at the sacred mystery that is about to be carried out on the altar:

"I’m against dances and applause during Masses, which aren’t a circus or stadium. Regarding homilies, they must be about, as the Pope has underscored, the catechetical dimension exclusively, avoiding sociologizing and pointless chatter. For example, priests jump onto some political point because they didn’t prepare their homily well, which really ought to be scrupulously worked on. An excessively long homily is synonymous with poor preparation: the right length of time for a sermon should be 10 minutes, 15 at most. You have to remember that the high point of the celebration is the Eucharistic mystery, without of course intending to downplay the liturgy of the Word, but rather to make clear how to carry out a correct liturgy."

By the way, sorry about my brief posts; this has been a very busy week!

Is Dia de los Muertos a Catholic Holiday?

This past weekend I had the opportunity of attending a parish with a large Hispanic population. This was a rather old Church which still had a few side altars. Being that it was the beginning of November, one of the side altars was decked out with all the trappings of the Dia de los Muertos ("Day of the Dead") celebrations. The old altar (dedicated to the Sacred Heart of Jesus) was covered with a multitude of macabre looking skulls, each made of a different material, some brightly colored but many white. There was a large, life size coffin covered in flowers and pictures of many of the deceased of the parish. Most striking were two figures that I can only describe as grim reapers: skeletal creatures draped in black cloaks holding little scythes that were most likely purchased right from Halloween USA. A member of the parish told us how is was a beautiful Hispanic tradition and said that it was their way of celebrating All Souls' Day.

But is this really a Catholic holiday? I mean, I understand it is often put forward as a Catholic holiday. The secular press and liberal Catholic press certainly like trumpeting this holiday about as an example of "inculturation." But really, is this a Catholic holiday?

I believe, and have always believed, that this holiday is highly suspect. First of all, it is very well known and attested that this was originally an Aztec holiday that was celebrated in one form or another for at least a thousand years before the coming of the Spaniards. It's purpose was to honor the Aztec goddess Mictecacihuatl who in Aztec mythology was sacrificed as as infant. This historical pedigree is well attested, which means unlike similar accusations of the pagan origin of All Saints Day, Dia de los Muertos is most certainly pagan in nature.

Does that automatically mean it cannot be Christianized? Of course not; we have Christianized many customs that were originally pagan in character. But what is often forgotten is that just because some things can be Christianized does not mean everything can be. Is there a way to Christianize the fascination with the emblems of death that permeate this festival?

Furthermore, if we are going to proclaim a custom Christianized, it would be nice if it was actually Christianized to some degree. In the case of the Day of the Dead, nothing has been Christianized about it except the fact that it is celebrated around the same time as All Souls' Day. Other than that, it still manifests all the beliefs and trappings of the demonically inspired Aztec culture. You cannot just lop off the name of Mictecacihuatl and proclaim the holiday sufficiently Christianized. Remember, this was not simply "their way" of finding the true God; the gods of the nations are demons, as the Scriptures say (Deut. 37:12, Ps. 96:5) and pagan rituals can in no way be permitted as parts of Christian worship.

Yes, the Church has Christianized pagan practices in the past. "Gold from Egypt", as St. Augustine would say. But when the Church does Christianize something pagan, the whole pagan essence of the ritual is removed and replaced by Catholic truth. In the case of Day of the Dead, we have only the name changing while the substance remains pagan Aztec.

In what sense does the pagan substance remain? The most problematic in the celebration of the Day of the Dead is the construction of altars and sacrifices offered to the deceased. Anybody who knows Catholic theology understands that (a) an altar can indeed be dedicated to a saint, but not to the souls in Purgatory or the souls of departed loved ones (b) even if an altar is dedicated to a saint, the sacrifice is always offered to God, and God can apply the merits of the sacrifice to the souls in Purgatory. Never, ever do we offer sacrifices to our departed loved ones. That would be idolatry.

Day of the Dead altar in Oaxaca, Mexico

Yet this is exactly what happens on the Day of the Dead. Food, incense and offerings are made on altars to the souls of the dead. Through this (and through the ritual consumption of a sugar skull), the celebrants believe they are having communion with the dead. Unmentioned is any question as to whether or not the dead are among the blessed or not; there is no distinction between the Church Triumphant and the Church Suffering; the communion is simply with "the dead," irrespective of their final destiny. Food and drink are offered to the dead with the most antiquated pagan understanding that the souls of the dead consume this offering.

Day of the Dead skulls; eating of these sugar skulls is believed to bring about a real communion with the dead

This is another reason why I am very skeptical about the supposed future of the Church in Latin America. The fact that most Catholics in the world are Hispanic does not in any way fill me with joy, because I believe that the level of catechesis and cultural penetration of the Gospel in those countries is very negligible. Sure, after England, France, etc. were converted, there was a period when pagan customs were still being practiced. But there was a concerted effort to Christianize them and to root out the elements that were too obviously anti-Christian. But in this case, we have the Aztec origins of the ceremonies being publicly celebrated and the Christian symbolism being pushed aside.

I urge you all to research the origins and celebration of this sacrilege and speak out against it whenever you can.

More on the Church in Latin America: Why I have little hope for the supposed "Hispanic future" of the Church

Conversion to Traditionalism

Though I try not to say too much about myself on this blog, I thought I would share some thoughts on what it means when one goes from being a "conservative" Catholic to a Traditionalist Catholic. I made these distinctions from reflecting on my own transformation from conservative to Traditionalist. For many years, I was a lapsed (i.e., non-practicing) Catholic who was ignorant of the most basic tenets of the faith. Then, around 2000, I started studying the Faith in detail and came back to the full practice around 2002, identifying myself with the conservative wing of the Church. I watched EWTN, read books by Catholic Answers and listened to Scott Hahn tapes. I was brought back to the Church largely by a study of Catholic history, and because of this I always had an aesthetic preference for Latin and an innate dislike of Haugen-Hass and other modern innovations. But I rejected Traditionalism. I was so grateful to be back in the Church, that I could not understand people who were not satisfied and demanded a return to the older ways. I was just happy that there was a liturgy at all, and I was too infantile in the Faith to understand the finer points in favor of Traditionalism. I continued on in this intellectual slumber until around early 2006.

Around that time, I started noticing several things about the Church. I noticed for the first time that the Church was not neutral towards Latin, but seemed absolutely hostile towards it, despite the fact that it claimed Latin as its official language. I began to loathe the music I heard in Mass. I wondered why St. Thomas was not more frequently quoted and studied in Catholic schools. I began to be uncomfortable with several statements and ideas found in post-Conciliar documents (and later, in the Conciliar documents themselves). I noticed a glaring lack of references in ecclesiastical statements to documents from before the Council. The real turning point was when I really got to know fellow-blogger Anselm earlier in 2007. He had already trod this path (in his case from charismatic to Traditionalist) and helped to give formula and words to the inexpressible dissatisfaction I had in my heart with the way things currently were. We spent much time together, and before long I realized two of the most important things I have ever learned since coming back to the faith: (1) The Catholicism we see in the average American parish is absolutley not the Catholicism of Tradition, (2) There are literally thousands of others who feel and think the same way I do. Until I realized this (mainly through blogging) I thought I was an aberration.

Reflecting back on this change today, I thought I would list several of the changes in thinking, or the "signs," that I experienced when shifting from conservative Catholicism to Traditional Catholicism. Perhaps you can think of some more. By the way, these are meant to be serious, unlike my earlier "You Might Be a Traditionalist If" post.

1) You have gone from admiring Pope John Paul II and calling him "the Great" (as I did in 2005) to thinking his papacy was not a very good one. You still admire John Paul II for his unflinching support of the Church's moral teachings, but you have started to see his administration of the papacy as contributing to the current confusion.

2) You have gone from deploring the false interpretations of Vatican II to realizing that the inherent problems are in the documents themselves, irrespective of any subsequent interpretation. You still hold the Council and its documents authoritative, but you see that there are a lot of ambiguities and things that could have been done much better, even at the Council itself.

3) You have gone from appreciating and preferring Gregorian Chant and traditional architecture aesthetically to seeing them as essential to Catholic worship.

4) You once acknowledged that there were some parishes out there where liturgical abuse happened; you have since come to realize that there may possibly be some parishes out there where liturgical abuse does not happen.

5) You realize that the universality of the Church is not best manifested in one Church speaking many languages but in the many groups within the Church all praying in one language.

6) You once turned to the Catechism and the documents of Vatican II as the sure bastions of orthodoxy; now you have to supplement them with hefty references from the pre-Conciliar documents in order to fill in the glaring doctrinal gaps and ambiguities.

7) You once were happy that lay persons had the option of receiving the precious Blood from the chalice; now you are repelled by it and never receive from the chalice yourself.

8) You once voiced support for your local bishop in everything he did, even if you did not quite approve of or understand it all; now you suspect that the smoke of Satan has entered the diocesan offices, especially in the various departments and bureaucracies.

9) You have come to realize that papal infallability does not apply as broadly as you once thought; i.e., you once treated every single word out of the pope's mouth as ex cathedra dogma, even low level pronouncements. You now have a more refined understanding of the degrees of authority of various statements and take this into consideration when forming your opinions.

10) You used to enjoy the passing of the peace, but now you see it as a manifestation of horizontalism and do not mind at all when it is omitted.

11) You once wanted a dignified celebration of the Novus Ordo; now, you see the Extraordinary Form as the surest way to restore order and dignity to the liturgy.

12) You once thought perhaps the TLM should be available to those who were still "attached" to it, but now you think the NO should be ultimately suppressed and the TLM should be the missa normativa of the Latin rite, mandatory for everybody in the end.

13) You have gone from being excited about the Luminous Mysteries to thinking it was an arrogant affront to Tradition for JPII to add them to the Rosary at his own initiative.

14) You used to defend Vatican II by saying, "I know there have been abuses done in the "spirit" of Vatican II, but the Council itself was necessary,"; now you believe the entire Council was utterly unneccesary and you think it would have been better had the Council never been called in the first place.

15) You have gone from attacking the SSPX as schismatics and condemning them unreservedly to thinking they really have some good points and think that perhaps they have been treated a little too harsh (compated with the way Jews, Protestants and Muslims get welcomed).

16) Finally: your average drive time to Mass has gone up from twenty minutes to an hour and a half.

Great Cartoons

I know many of you have probably seen these before, but I ran across them again today and couldn't resist posting them. Paul Nichols is truly funny! Check out his Catholic Cartoon Blog for more like these.

Pictures from St. Sebastian's Church in Salzburg

This past week my wife and I were fortunate to spend a few days in Salzburg where there is an apostolate of the Priesterbruderschaft St. Petrus (FSSP). The Traditional Latin Mass is offered by the priests of the fraternity at St. Sebastian's church every work day at 6:00 PM and every Sunday and feast day at 9:30 AM. Below are some photos taken during the week. Note especially the beautiful rich black vestments in the last picture (Feast of All Saints).

The Pope's blog

This is a pretty funny blog; it is called Musum Pontificalis and is a spurious blog which claims to belong to Benedict XVI. He talks about his apartment, his brother George, and a lot about his cat Chico. It is very amusing and done without any offense to the true Pontiff. Go check it out.

Did the Great Flood occur in November?

I was just made aware of this excellent article by Dr. Frank Humphrey on Halloween, the commemoration of All Saints and All Souls Day and the connection with the Great Flood of Noah. In this article, Dr. Humphrey attempts to show by appeal to Scripture, history and the religious traditions of other cultures that the Flood of Noah occured in October-November. A key to this theory is pointing out that most cultures celebrated their New Year sometime around November and that there was often a commemoration of death and rebirth around this time. It is a very interesting article (linked here) and I suggest you peruse it. He is a Protestant, but I think most of his reasoning is solid.

That being said, I think you could just as easily say that the fact that many cultures celebrate New Year in the Fall has more to do with the reaping of the harvest and the end of the agricultural year. In discussing the Flood, it is pertinent to recall the Catholic teaching that the Flood of Noah was (1) a true historical event, and (2) that it was anthropologically universal (ie, that it killed all men). We are not required to believe that the Flood of Noah was geographically universal (that it covered all land), but I think there is good evidence that this, too, was the case. Many Church Fathers take varying positions on things like how to interpret the seven days on Genesis, but there is not a single Father or Medieval who takes the Flood as anything but history. The Catholic Encyclopedia says: "The Deluge is referred to in several passages of Scripture as a historical fact; the writings of the Fathers consider the event in the same light...the Bible story concerning the Flood has never been explained or understood in any but a truly historical sense by any Catholic writer. It would be useless labour and would exceed the scope of the present article to enumerate the long list of Fathers and Scholastic theologians who have touched upon the question. The few stray discordant voices belonging to the last fifteen or twenty years are simply drowned in this unanimous chorus of Christian tradition."

Click here for an earlier post on the historicity of the Flood.

Do we understand the communion of saints?

Okay, I know I said I was not going to post today, but I really quickly have to write about something that pertains to All Saints Day. A few incidents I have noticed in the past few weeks have made me wonder if Catholics really understand what the communion of the saints is. While we know that it means essentially that we are united in the Spirit with the Christians suffering in Purgatorty and reigning in Heaven (and thus there exists a fraternal bond of charity linking us all together that enables communio in sacris bewteen us all). We know also that since we cannot know who is in Heaven, Purgatory or Hell on our own, that we therefore defer to the judgment of the Church in petitioning only those who are declared saints by the process of canonization (or who have been venerated as such since time immemorial). By contrast, I think many Catholics today think it means that you can just go nuts praying to whomever you choose. Take these two examples:

A few weeks ago, I was visiting a Catholic school sitting in on a theology class (7th grade). At the beginning of class, the teacher allowed the students to petition the saints for their prayers. Some students would blurt out, "St. Dominic" and everybody else would say, "Pray for us." This went on for about three minutes. I heard lots of good ones: St. Benedict, St. Therese, St. John Bosco. But then one said, "Holy Children of Fatima." Well, I guess that's okay, I thought, since Jacinta and Francisco are Blesseds, and there is good cause to believe that Lucia will be as well. So, I guess it wasn't the best form, but it wasn't positively harmful either. Then another kid invokes "John Paul the Great." Now this really got my eye twitching. At least with Lucia, there is a precedent because her apparitions are approved and her other relatives are Blesseds as well. With John Paul II they were taking a lot more license, and in my opinion it ought not to have been done. Then the real kicker was a few moments later when another kid blurts out, "Father Jim." Father Jim happens to be the still healthy and alive parish priest of the church where the school is situated. Did the theology teacher say anything? Nope. He and the children just responded by rote, "Pray for us." I thought to myself, "This is insane."

Now, situation two: last night my family and I were at an All Saints Day vigil Mass at a parish we do not usually attend, but we went there so that our kids could go to their All Saints Day party. Anyhow, the music director quite appropriately included a rendering of the "Litany of Saints" in the liturgy. As I'm listening to the petitions, I notice something very wrong. See if you can pick it out:

Peter, Paul and Andrew, pray for us.
Timothy and Titus, pray for us.
Lawrence and Chrysogonus, pray for us.
Jerome and Augsutine, pray for us.
Cosmas and Damian, pray for us.
Hippolytus and Origen, pray for us.
Scholastica and Benedict, pray for us.

Origen! Origen? Since when is Origen a saint? How on earth did he get inserted into the Litany? How does someone who is condemned as a heretic by an ecumenical council of the Church get petitioned as a saint?

These two examples show that (1) there is a pathetic misunderstanding of what the communion of the saints is and under what conditions we can petition for the prayers of anyone who has paased on, and (2) a woeful ignorance of Church history, so much so that a heretic can make it into the Litany. It must be said that the above two mistakes were made in ignorance and good faith; these were not dissenting schools and parishes where these things happened. That makes it all the more unnerving.

Since liturgical creativity and innovation is acceptable these days, I created this litany for use in modernist parishes. It reflects the modernist belief that nobody goes to hell, that the true Church includes all men (whether they accept Christ or reject Him), and that all religions are just different ways of saying the same thing. Here it goes:

The Dissenter-Modernist-Liberal Litany of Saints (actually, saints is too archaic; let's call it the "Litany of the People of God")

Buddha and Zoroaster, pray for us.
Confucius and Socrates, pray for us.
Judas Iscariot and Pilate, pray for us.
Tertullian and Origen, pray for us.
Marcion and Arius, pray for us.
Pelagius and Sabellius, pray for us.
Mohammed and Nestorius, pray for us.
Peter Abelard and Averroes, pray for us.
John Huss and Wycliffe, pray for us.
Martin Luther and John Calvin, pray for us.
Zwingli, Cranmer and Menno Simmons, pray for us.
Squanto and Montezuma, pray for us.
Athalupa and Maimonides, pray for us.
Isaac Newton and Voltaire, pray for us.
Robespierre and Montesquieu, pray for us.
Marx, Lenin and Stalin, pray for us.
Darwin and Hegel, pray for us.
Margaret Sanger and all Eugenicists, pray for us.
Steven Biko and Gandhi, pray for us.
Martin Luther King Jr. and the Dalai Lama, pray for us.
Nelson Mandela and Bill Clinton, pray for us.
Oprah Winfrey and Al Gore, pray for us.
Haugen, Hass and Joncas, pray for us.
Satan, Beelzebub and Belial pray for us.