John Vennari was the editor of Catholic Family News from 1994 until his death by cancer in 2017. Here is one of his last lectures before he died. According to his obituary, “John Vennari’s single mission was to teach people how to recognize and resist the pernicious errors of Modernism, especially since Vatican II.”
I found in this lecture a great overview of the history from a Catholic traditionalist perspective of how we got to where we are today, and providing key insights as to how we should understand Pope Francis’ papacy past, present, and future. I’m am very curious about the traditionalist perspective. I don’t really know where I stand on all of it, but it is fascinating. As you will see, Vennari was no fan of Pope Francis. However, this really isn’t about the current Holy Father, rather it’s a much bigger story, in which Pope Francis plays one part of many. You may agree or disagree, but I hope you are encouraged by considering the complex and rich way the history of ideas has played out, for better or for worse, and how your prayers can become that much more focused.
The video is presented by the Society of Saint Pius X, a group that has a complicated relationship with Rome, and with which I am not associated. Increasingly I find myself having strong traditionalist sympathies, but I don’t (yet) consider myself a full-blown traditionalist, and I have mixed feelings about the SSPX. But I do pray every day they may become fully reconciled with the Church. Until then I keep them at a distance. Nonetheless, I appreciate this lecture and others they have made available.
In 2002 a story that broke about the widespread sexual abuse of children and young adults by Catholic priests in the Boston area. Most of the victims were boys and young men. Since that time many, many more stories have surfaced. The Church has paid out millions upon millions of parishioners’ dollars to victims. Church attendance numbers continue their precipitous decline. Bishops do very little, and frequently appear tone-deaf. The laity continues to cry out for more to be done, for actual repentance, for actual consequences, for any kind of actual acknowledgement of guilt and visibly genuine contrition on the part of the hierarchy.
Years of stories, years of tone-deafness, years of little action. Years of wondering: “What is the Pope going to do? How serious does he really take this? When is he going to say something?” And really everyone is getting Catholic sex abuse fatigue.
We also now know that in early June at the Honduran bishops’ conference, a letter, written by 48 (out of 180) brave seminarians, was circulated accusing widespread sexual abuse. After the letter was read aloud at the assembly, Cardinal Maradiaga immediately started attacking the letter’s authors. So far nothing of substance has been done.
What does Pope Francis think about all this? One way he is actively signaling his thoughts to the world Church is through his Twitter accounts. Nearly every day he tweets to the world. I assume these tweets represent his deepest concerns, his most important encouragements, and succinct insights of wisdom from Christ’s own Vicar on earth to the faithful and the world. Why else would a Pope tweet?
So I thought I’d take a look.
Here is a little over a month’s worth of recent tweets from Pope Francis, with a couple of newsworthy events thrown in for context:
June 18: “Let us try to express the joy of God’s Kingdom in every way possible!”
June 19: “Choosing to follow Christ helps build a more just, more friendly, more humane society, that is closer to the heart of God.”
June 20: It was announced that Cardinal Theodore “Uncle Ted” McCarrick was removed from public ministry by The Holy See after “credible and substantiated” evidence was discovered that he had sexually abused a 16-year-old altar boy when he was priest in New York. Then almost daily more information spills forth out about how widespread the abuse was with many young men and seminary students, and how it was an “open secret” among many in the Church hierarchy. This information had likely been internally known for some time by the Holy See, as was the scheduled date of the news release.
And then on the same day…
June 20: “We encounter Jesus in those who are poor, rejected, or refugees. Do not let fear get in the way of welcoming our neighbour in need.” #WithRefugees @M_RSection
June 20: “A person’s dignity does not depend on them being a citizen, a migrant, or a refugee. Saving the life of someone fleeing war and poverty is an act of humanity.” #WithRefugees @M_RSection
June 20: “Dear young people, help us adults whose hearts are often hardened. Help us to choose the path of dialogue and harmony.”
Interesting tweet considering the day.
June 21: “Praying together, walking together, working together: this is the way that leads to Christian unity.” #WCC70
June 22: “Love for others needs to become the constant factor of our lives.”
June 23: “Let us ask our Lord to help us understand that love is service, love means taking care of others.”
June 24: “Like St John the Baptist, Christians have to humble themselves so that the Lord can grow in their hearts.”
June 25: “Faith in Jesus Christ frees us from sin, sadness, emptiness, isolation. It is the source of a joy that no one can ever take away.”
June 26: “Torture is a mortal sin! Christian communities must commit themselves to helping victims of torture.”
June 27: “We are called to assist the elderly, the sick and the unborn: life must always be protected and loved, from conception to its natural conclusion.”
June 28: “Let us pray for the new Cardinals: may they assist me in my ministry as Bishop of Rome, for the good of all God’s people.”
June 29: “Every kind of material or spiritual poverty, every form of discrimination against our brothers and sisters, comes from turning our backs on God and His love.”
June 30: “When we are firmly united to the God who loves and sustains us, we are able to withstand all life’s difficulties and challenges.”
July 1: “I ask all of you to join me in prayer as I travel to Bari on Saturday on a pilgrimage to pray for peace in the long-suffering Middle East.”
July 3: “We receive God’s graces to share them with others.”
July 5: “Do we know how to silence our hearts and listen to the voice of God?”
July 6: “The suffering of so many of our brothers and sisters, persecuted for the sake of the Gospel, is an urgent reminder that we Christians must be more united.”
Note: the Cardinal McCarrick story has become daily news, with article after article being published, more evidence being revealed, more stories of abuse and coverup, and social media being lit up by the Catholic faithful asking for the Church hierarchy to respond in a meaningful way.
July 7: “The God of all consolation, who heals the broken hearts and takes care of the wounds, hear our prayer: Let there be peace in the Middle East!”
July 7: “May all humanity hear the cry of the children of the Middle East. Drying their tears the world will get back it’s dignity.”
July 8: “Every occasion is a good one to spread Christ’s message!”
July 10: “You too are like the Good Samaritan when you recognize the face of Christ in those near you.”
July 11: “Europe rediscovers hope when the human person is at the heart of its institutions. St Benedict, pray for us!”
July 15: “Try reading the Gospel for at least five minutes every day. You will see how it changes your life.”
July 16: “May the Virgin Mary, Mother and Queen of Carmel, accompany you on your daily journey towards the Mountain of God.”
July 18: “Jesus invites us to build the civilization of love together in the situations we are called to live every day.”
July 20: Vatican press office issues a press release that pope Francis had accepted the resignation of Pineda Fasquelle, a Honduran auxiliary bishop serving a top advisor to Pope Francis, without giving a reason. The reason, as later revealed, is specifically the sexual abuse of a seminarian, but also apparently McCarrick-like systematic abuse and coverup of many victims. Another “open secret” of sexual abuse and abuse of power by someone close to Pope Francis.
Nothing for two days, then…
July 22: “God wants us to call Him Father, with the trust of children who abandon themselves in the arms of the One who gave them life.”
July 24: “Prayer is never in vain: it always brings forth something new that, sooner or later, bears fruit.”
July 26: “Grandparents are a treasure in the family. Please, take care of your grandparents: love them and let them talk to your children!”
We’ll stop there.
I do not mean to be critical of the Pope. Who am I anyway? But I am curious what to think. I have not made up my mind, but here are two concerns:
Although the Pope has many things on his plate and on his mind, it seems rather stunning to me that in light of these rather staggering announcements the Pope has nothing to say about the matter on one his most active communication channels (he has 17.7 million followers on this English language Twitter account alone). I realize he may not want to address the specific stories directly on Twitter, but he has missed more than one opportunity to make serious and meaningful statements on sex abuse, on justice, on reform, on repentance and forgiveness, and more. I feel it would have been better if he had just shut down this account and said nothing. Basically he has said nothing while maintaining his stream of verbosity. This feels offensive to me. But I don’t know if I should be offended. What am I missing?
I’m a bit surprised at the vacuity of many of these tweets. Are they untrue? I don’t think so. They seem theologically sound, if theological is even a word worth applying to them. But are they deep, deeper than a fortune cookie fortune? Not often. Do they represent well the powerful and rich traditions of Catholic thought? Not at all. Do they tend, at times, towards the saccharine and sentimental. Unfortunately, yes. Do they come across as basic, rather simplistic sayings that anyone (Catholic or non-Catholic) could quickly come up with? Yes. In that sense do they seem to be talking down to us, assuming we are simple minded people? That’s how I feel. Is that what the world needs? Maybe. And maybe that’s one more reason I’m not the Pope, or the person running his Twitter account for him.
Here’s what I think is probably going on: The Pope doesn’t really use Twitter at all. He has a team of people who manage his social media. They come up with things to tweet and he approves them. He doesn’t take it that seriously because he doesn’t live in the world of social media and therefore doesn’t really know its power and importance. Therefore he somewhat blindly trusts his social media team (they are the experts, right?) to handle that for him. And social media teams tend to be cautious (which is good) and work from a planned timeline. So, in a sense, while “Rome burns” they are just doing their jobs by following their timeline, not really concerning themselves with current events, certainly not diving into hot topics without clear direction from their superiors, and the Pope just nods his head that the tweets say something he believes and don’t say something he doesn’t like. IF this all adds up to a failing, then it may be more a failing of the Pope’s administration and not the vicar himself.
Still, they are officially the Pope’s tweets. He is putting his name on them.
Basically I’m just curious. I will leave it at that.
This is my own poorly formed, and somewhat indirect, take on the Cardinal McCarrick story. I would like to know if I am way off base or on target, or somewhere in between. Insights, challenges, and comments welcome. My question in the title is intended to be an honest question.
When James tried to tell his parents about the things his “uncle” forced him to do, he was told that he must be lying.
I believe this sentence contains more than most Catholics want to think about or are willing to admit.
And it’s one of the saddest and most heartbreaking sentences in this whole sordid affair. And that sentence (as I have come to understand about other abuse stories) has repeated itself again and again in Catholic homes, between parents and their sons and their daughters, mostly their sons in these cases.
At every level the sex abuse scandal is horrible. Christ spoke of a small amount of leaven leavening the whole lump; in other words, a small amount of yeast spreads throughout the entire lump of dough. This is how sin works in one’s life. It is also how sin works in the Church. A little infection gets in and soon there is rot everywhere. A little smoke of Satan finds an open window or door and…
We are right to condemn Cardinal McCarrick for his wickedness. We are right to condemn the cardinals and bishops who have participated directly and indirectly in this grave scandal. We are even right to criticize the popes for being so blind and so slow to act. It is also right for us to condemn the priests who have done terrible things. But what about the laity? What about us?
When there is widespread sin, widespread covering up of that sin, and a corresponding widespread blindness or ignorance of that sin, one should expect a pervasive cultural willfulness underlying it all — a kind of unspoken subconscious “if you scratch my back I’ll scratch yours.” It is corruption, and it is often so subtle, that produces its own self-protecting blindness. We are all too quick to call out “good bishops” and “bad bishops.” Are we being honest? What has the laity gained by choosing to side with their priests and bishops over their own children until proven wrong? That, I believe, is a HUGE question of enormous implications.
Perhaps… perhaps there was a time for that kind of blind trust. But not for a very long time, if ever. I cannot blame Catholics for leaving the Church over this disgusting tragedy. It’s a steady and vile stench hanging over the Church, and it goes back a long ways. I don’t think they should, but I understand.
Have we not become a Church too easily given over to our precious self-images? Are we not a people wrapped up in supporting a kind of Catholic doppelgänger that has more to do with telling us what we want to believe about ourselves rather the truth? If we are to condemn bad bishops, shouldn’t we also condemn bad parents who are so in need of believing that the bishop is pleased with them that they will betray their own children. Do we need to condemn ourselves and the “Catholic” culture we have created? Perhaps I’m going too far, but I know something about the human heart because I know my own heart.
[As an aside: Someone very dear to me was repeatedly sexually abused by her father from age five until high school. Her mother was subconsciously but willfully complicit in the abuse. Once the abuse became public, her mother supported her father. Her grandmother said she was the one who enticed the abuser. She was only five when it started. Only five. He was the abuser, the adult, but the other adults were complicit. She was the child. He got away with it because he knew the world in which he lived would let him. He had power in that world and controlled it because he had willing accomplices because it was easier to not know than to open their eyes. They were all in good standing in their church community. They all saw themselves as good Christians who would never willing do or support evil. They all got what they wanted, expect the victim. Perhaps this makes me rather sensitive to cultures of complicity.]
The question is not primarily whether James’ parents knew about the cardinal, or that any parent knows about the abuse happening to their child by a priest. I believe most of them don’t actually, truly know, at least at first. (I want to believe that if any parents do find out they would actually do something about it. Perhaps I’m naive) The fundamental question is whether or not the parents (or any of us) are willing to believe. Another way of putting this is do they believe the truth of the gospel and of the Church’s teaching, or know why there is a crucifix above the altar. Do they fully embrace the Church’s teaching on sin? Can it be that many Catholics are so fundamentally unbelieving in the story of salvation that they would rather believe there are men walking around as sinless as Christ and impervious to temptation merely because they have been ordained? Do they suppose a clerical costume makes a man a sinless superhero? Can they read Christ’s condemnations of the religious leaders of His day and still not suppose our own religious leaders are just as likely to fall prey to sin and the devil? Sure, the millstone goes around the bishop’s neck, but too often the parents, and the culture they have helped to create, are complicit.
Keep in mind that even our saints do this. In her 2005 book John Paul The Great: Remembering a Spiritual Father, Peggy Noonan tried to explain why the pope didn’t take seriously enough the reports of sexual abuse by priests. In a 2014 article she reiterated the same argument. She writes:
[I]t would have been almost impossible for John Paul to understand the depth and breadth of the scandal because of his history. He had come of age under Nazism and Communism. They hated the church. Priests who fought them—John Paul was one—were heroic. Nazis and communists constantly attempted to undermine the church by falsely accusing its priests of mis- and malfeasance, including sexual impropriety. That was his context when John Paul was told of recent charges of child abuse. The idea they were true would have seemed impossible to him.
It would have been almost impossible for him to understand. It would have seemed impossible to him. I tend to agree with her assessment. It’s a plausible explanation that rings true. When St. JP2 looked at a priest he saw a hero. How could a hero abuse a child? But even if Noonan’s take is true, it still doesn’t get him off the hook. It just makes it easier to understand why he did what he did, and it’s a lot like why we tend to do what we do. He was blinded by his experiences and his desires. We are too.
I say this and yet Saint John Paul the Great is still a hero to me. But I also know he was a man.
Let’s be clear: The parents are in no way directly at fault for the abuse. Cardinal McCarrick is the one who abused. He is the one with the millstone around his neck. The bishops who knew the open secret of McCarrick probably also have millstones around their necks. And there are probably many others. The issue I’m trying to understand (and I know I’m doing a poor job of it) is about parents turning against the words of their own children (“he was told that he must be lying”) and refusing to even consider they are hearing the truth because to do so would contradict the precious image of they have of the wonderful cardinal, or the parish, or of the Church itself, or how a good Catholic should act towards the clergy, or even one’s image of the pope. But this is a form of idolatry. Some of this is certainly generational. Younger Catholics today, sadly, have become more informed, and consequently more cynical, about these things than their grandparents were. But all of us are potentially the unbelieving parent or friend.
However, I have great hope for the laity. As I witness the responses of cardinals and bishops to sex abuse revelations, and as I again and again see a group of men protecting their clericalism and bureaucratic comforts instead of, it would seem, having faith in God, I am also witnessing the rising up of the laity. Too often the United States Conference of Catholic Bishops acts like their primary job is all about program administration and publishing official statements, and not about the gospel. They put out statements about needing to have “clearer procedures” in place to handle abuse cases, etc. etc. The “good” bishops (and sometimes “bad” bishops) put out platitudinous statements condemning the abuse, but then do nothing. They risk nothing.
Are we now like sheep without a shepherd? Who will lead us?
Perhaps some of these “good” bishops should publicly identify and shame the “bad” bishops. Perhaps they should not let Rome whisk the abusers back to Rome for rehabilitation and retirement. Perhaps some of these “good” bishops should literally start punching the “bad” bishops in their faces (like St. Nicholas slapping Arius at the first council at Nicaea). Honestly, that might make for one of the best bishops conferences ever.
But I am seeing the laity standing up more and more, calling false shepherds what they are, pointing out the wolves in sheeps clothing, and being less afraid to say what needs to be said because they have come to trust first in God rather than the hierarchy. And perhaps because they have social media at their fingertips. I have hope. I think we are going to hear less and less about parents refusing to listen to their children’s cries for help. I hope we hear less and less about abuse too. I am all for a massive house cleaning.
Finally, if the whole Cardinal McCarrick affair is a prime example of the “open secret everyone knows,” potentially implicating numerous bishops in a vast coverup, what about Catholic media? How many stories were not written, stories buried, leads not followed, questions not asked, and reporters told to back off? How complicit is the media? And how complicit is the Catholic media? How much did those at EWTN, Catholic News Service, National Catholic Reporter, etc., etc. know? Who knew what and when did they know it?
It was an open secret. Everybody knew, or heard stories. Are not Catholic news reporters trained in investigative reporting? Or are they merely mouthpieces for the hierarchy?
Here’s something to consider. Read some of the last lines from the film SPOTLIGHT. Remember that this award winning film is about the 2002 Boston Globe (a secular news agency of course) investigation and reporting on the story of predatory sexual activities by Catholic priests in the Boston area, and the subsequent and systematic coverup by the Church hierarchy, specifically by the revered Cardinal Law. Read this carefully:
We’ve nailed down multiple stories on seventy priests.
Yeah. And with the confirmation from Robby’s source, we’re ready to go. We can have a draft next week.
Robby, that source of yours, is this someone we could revisit?
Might be tough.
But he has no problem helping the church protect dozens of dirty priests. Guy’s a scumbag.
Matt glances at Robby. Who’s looking at Ben.
He’s a lawyer, he’s doing his job.
He a shill for the Church.
He knew and did nothing.
He coulda said something about this years ago. Maybe saved some lives.
What about us?
What’s that supposed to mean?
We had all the pieces. Why didn’t we get it sooner?
We didn’t have all the pieces.
We had Saviano, we had Barrett, we had Geoghan. We had the directories in the basement.
You know what? We got it now.
Robby, this story needed Spotlight.
Spotlight’s been around since 1970.
So what? We didn’t know the scope of this. No one did. This started with one goddamn priest, Robby.
Robby looks at Sacha.
MacLeish sent us a letter on 20 priests, years ago. Sacha found the clip.
Are you freaking kidding me? 20 priests?
Just after Porter. December of ‘93.
We buried the story in Metro. No folo. Sacha found the clip.
That was you. You were Metro.
Yeah, that was me. I’d just taken over. I don’t remember it at all. But yeah.
The room quiets. Gut punch. Ben shakes his head.
Uh, can I say something?
They turn to him.
Sometimes it’s easy to forget that we spend most of our time stumbling around in the dark. Suddenly a light gets turned on, and there’s fair share of blame to go around. I can’t speak to what happened before I arrived but all of you have done some very good reporting here, reporting that I believe is going to have an immediate and considerable impact on our readers. For me, this kind of story is why we do this.
The team takes this in.
Having said that, Cardinal Law and the Catholic community are going to have a very strong response to this. So if you need to take a moment, you’ve earned it. But I will need you back here Monday morning focused and ready to do your job.
Here’s what I believe you should notice: Marty appeals to the precious self-image of the reporters to support their own coverup. Yes, we all “spend most of our time stumbling around in the dark,” but they weren’t in the dark except that they wanted to be. They had the information. They had the evidence. They chose to burry it. Marty’s words lets them get themselves off the hook. Yes, we all have to keep moving forward, and yes their reporting eventually was good and necessary, but Marty has just helped them clear their consciences. They are now “absolved” because, while everyone else is stumbling, “you have done some very good reporting here, reporting that I believe is going to have an immediate and considerable impact on our readers. For me, this kind of story is why we do this.”
I see the bishops doing the same thing — giving themselves a pass again and again. They set up commissions, appoint overseers, establish new processes because the old ones didn’t work, and then walk away self-congratulated and self-absolved. No risk. No sackcloth and ashes. A brood of vipers.
But remember, we all do this in one way or another, and we support each other in our games. We’ve all got our own precious self-images. And we will protect them fiercely. We’ve all got some viper in us, so let’s be careful in our judgments. But still…
‘When James tried to tell his parents about the things his “uncle” forced him to do, he was told that he must be lying.’
Archbishop Alexander K. Sample said: “May the traditional Mass flourish in the Church!”
I agree, and I pray every day both for the TLM to flourish and for the archbishop to continue his good work.
In this light, below is another good video from 2SPetrvs:
While watching this video I was thinking about the nature and function of parades. A lot of people like parades. In this video one see a pilgrimage can be a kind of parade. I have come to believe they have an important role to play in human society. There is something old-fashioned about parades. There is also something very human about them. To parade is to make a declaration. Perhaps more parishes should start parading in their cities.
In the United States of American we live in (more or less) a democracy. Our country’s founding began with casting off the “shackles” of monarchy. We also outlawed the aristocracy. That set in motion many positive things, but also some very bad things. I’m not saying if they could do it all over again they should rather have sought a compromise with King George (though I hold out that might have been the thing to do). But I will say we did lose something by doing away with a king.
We lost a powerful context within which to learn how to act before royalty.
Without a king, and the repeated experiences of seeing how a king functions, and how a king is supposed to be treated and, perhaps most importantly, how a people ought to act out obeisance and reverence to the king, then we lose a deep understanding of the language of kingship in the Bible. That language will be foreign to our ears, and if not foreign, non-visceral, non-intuitive. We will have some head-knowledge about kings, but not much more. And if we don’t have that deep understanding, then we will struggle knowing how to behave and, perhaps worse, being nearly completely clueless about our behavior.
By why does that matter now, in this life? Because we are royalty too, and Christ is our king, and we come before Him corporately every time we go to Mass.
Many have said that a huge problem in the Catholic Church today is a lack of understanding of the Real Presence of Christ in the Eucharist. I agree. I would argue that a second, and closely related, problem is that Catholics don’t know what to do with that knowledge even if they do understand it. At best, it often seems, Catholics believe the proper response to the knowledge of the Real Presence is an entirely internal emotional stance: As long as one feels strongly in some way about the Real Presence then one has done one’s part. Emotions are good, but a human person is body and soul together. What we do with our bodies does something to us at the spiritual level. This is a profound fact.
When we enter a Catholic Church we are coming before our king. Christ is really and truly present. The glowing red candle next to the tabernacle tells us that Christ is there before us. When we receive the Eucharist we are receiving the body of Christ, truly. A Catholic Church, then, is like a king’s great hall, a throne room. Jesus is our friend at some level, of course, but far more important is that He is our savior, our high priest, and our king.
The Mass is also a wedding feast. We, the Church, are His bride. He is our bridegroom. At Mass we are reaffirming our vows. The bride is married to the King of all creation. It is a royal wedding.
So, how ought we to act at Mass? How ought we to dress? What should the attitude of our heart be? Well.. how ought we to act before our King? How ought we to dress at our wedding? What should our attitude be?
These are hotly debated questions. I’ve seen a mix of responses. But I would argue that, in general, we can do a much better job. But here’s the real deal: Acting, dressing, and thinking rightly at Mass is not about rules, or looking good, or “being a good Catholic.” Doing what one ought to do in the presence of the King, before Whom every knee shall bow and tongue confess, is medicine for our souls. Because this is true, and because God loves us, He has given us the Mass as a gift. It is good for us to act according to our nature. It is good to accept what God has given.
Remember that the humble Mass you attend on Sunday morning, or the even more humble daily Mass, is participating in the great Heavenly Mass. The images of Tsar Nicholas II and his wife Alexandra above provide a small glimpse into the kind of grandeur, unabashed pomp, and incredible beauty of a proper coronation and royal wedding. Is this the image we have in mind when we attend Mass? Is this a glimpse of what the Heavenly Mass might be like, even just a little?
If so, then let’s start acting like the Mass is actually what it is. Let’s start behaving like who we are, sons and daughters of God, heirs of the kingdom, royal subjects, the bride of Christ. Let’s come before our King as we ought.
This sounds great, but let’s not forget that we may not know how to do this. Our cultural and governmental examples are mostly democracies, and poor ones at that. Kings are gone or irrelevant. Royalty is banished or laughed at or merely entertainment. And I, being like you, am no more knowledgeable. Therefore, what I suggest is that we all begin with the admission that we have a problem. Then I suggest we begin helping each other to learn and then alter our behaviors accordingly.
Finally, something I think we all can agree upon, and one place where we can all easily start, is to dress as best we can for Mass — not letting the standards set by those around us determine our choices, but the fact and reality of the Mass itself inform our choices.
There is a remarkable amount of great content in these videos. I have become increasingly interested in the Marian apparitions in Fatima, Portugal. Consequently, I’ve been digging into various lecture series, etc. I’m also interested in knowing what a traditional Catholic perspective is on all these things, including the current state of our culture and the so-called culture wars. Why is it that traditional Catholics holds certain views and not others? How did our society get to where it is today? These lectures offers a unique perspective.
There is no little risk in speculating on symbolic prophecy, and that is true with these lectures. However, given the seriousness of the Fatima miracle and messages, and given the state the Church and world is in today, there is the need to at least dive in deep and put some pieces together. This lecture serious by a traditionalist priest does just that. It is worth taking the time. I cannot speak to the completeness of his analysis, or the verity of his conclusions, but if he is right then we may want to increase our prayers significantly.
Lastly, these videos are by a traditional Catholic priest and they contain a traditional perspective on social and moral issues. Clearly this perspective is at odds with the mainstream narrative of our culture. I post these videos not as a wholesale endorsement, but as part of my process of learning about various perspectives in my pursuit of Truth.
We homeschool and participate in Classical Conversations, the organization behind this video. Latin is not easy to learn or to teach. I have tried to learn it. I once led a seminar for homeschoolers part of which meant I had to address the question of how one teaches Latin. Fortunately I recruited several people to help me. I still don’t know Latin. But I agree with everything in this video. It’s a good thing to learn Latin and to teach your kids Latin.
If you know someone who is thinking of learning Latin, or adding it to their homeschooling curriculum, or struggling with either learning or teaching Latin, share this video with them.
A lot of Christians in the U.S. publicly complain about persecution at the hands of the godless secular society. They are sued, or spit on, or yelled at, or denied service, or given the stink eye, or sent bad tweets — and they wail against the injustice. A lot of Christians fight back, protesting, holding signs, denouncing their enemies, and even using the court system to make others treat Christians better. And, sadly, many Christian attack each other too. They publicly call out their brothers and sisters before other Christians as well as the godless society at large. They do this on social media of course, but also in the courts.
A lot of Catholics also complain about the Church, about bad bishops and bad popes, about weak leadership and false doctrine. They complain about bad liturgy and poor catechesis. Why doesn’t the Church do this, or that? What’s wrong with all those other Catholics? Why are they destroying the Church?
In short, Christians look at other people and see the enemy. This is not unique to Christians but, if you are a Christian, consider these words from St. Paul:
For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places. (Ephesians 6:12)
Do we take these words seriously? If we did what would we be doing differently?
I know Catholics who hate Pope Francis. They complain and denigrate the holy father. I’ve written before about my struggles with the pope. I understand the struggle, but who is the real enemy here?
If the German bishops have gone off the deep end and are very publicly courting heresy, are they the enemy? If Vatican II has wrought such damage, as some say, who is the real culprit? Many Catholics in Ireland just voted in favor of abortion, and then they loudly celebrate their win. Who’s victory is that really?
People have always dug wells where they believe they will find water. But why do they think water is where they think it is? Why do so many people make poor choices? Why do so many people reject God? Why is there so much evil in the world?
No human is innocent. We all have free will. We all must face judgement. But is the real battle between me, who is a sinner, and you, who is also a sinner? If we choose to love then has not the conflict ceased altogether? To battle is to seek the other’s defeat. To love is to seek their salvation. To be a Christian is to be Christ to others, and point them to Him.
We are living in a creation that is running wild with demons. Sin and Satan are the forces at work. They will have their way if we do not fight them. But it is God, in fact, who fights our battles for us. The winds of the modernist demons have swept powerfully around the globe for the past 200 years. They have caught up millions of souls, including priests and bishops and even popes, and certainly many, many Christians. The spirit of the age is the spirit of the evil one — some might argue it is also the spirit of Vatican II. I hope not, but I’ll let you judge.
Our battle, then, is not with each other. Our battle is against Satan and all his works and all his empty show. Put on the armor of God. Remember your baptism. Take up your cross. Rejoice in your sufferings. Love others as Christ has loved you. Let God and His mighty angels fight your battles.
And lean into the fight. Carry the banner. Do not be afraid. God is with you. Trust Him. Pray, and pray, and keep praying.
I write these words because I need to hear them more than I need to write them, but there they are.
St. Michael the Archangel, defend us in battle. Be our defense against the wickedness and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls. Amen.
Have you ever felt that the hymns we sing at Mass* seem out of place?
Catholics love to argue about which hymns are good and which are bad. Even lists have been compiled ranking the worst Catholic hymns. And yes, there are some awful hymns that, for some mysterious reason, continue to be “favorites” at Mass. But, if you sense that the real issue might be something more than merely poor song writing and poor taste, then I think you might be right.
Music is appropriate for Mass, of course, but Mass is fundamentally an act of worship and prayer. Therefore, if a hymn is not specifically an act of worship or prayer then it feels out of place regardless of how good it is. Given the nature of the Mass, it makes sense that if we are going to sing then we are to sing the Mass itself, not merely sing at Mass. The Mass itself is the act of worship. Anything else is just that, something else.
Most hymns are not prayers, and not truly or fully acts of worship either, even though the music team is often called the “worship team” in many Protestant churches.
Consider that hymns are common for Protestants precisely because Protestants lack the Real Presence in their church services. They have hymn singing (most often modern “worship style” songs designed to manipulate the emotions, which is what many Christians actually want to happen) and preaching. Hymns are an attempt by Protestants to make the Real Presence present — to ascend to Heaven or to bring Heaven down. The emotions are often there, but any knowledgeable Catholic knows it’s not the same thing, not by a mile. That’s why there has been such a push by Protestants to make church like a mini concert designed to hype, often at the cost of other qualities, the emotional aspects of music. I like concerts, but that’s not what Mass is, or should be.
The thing about most hymns is this: they are about us, about how we feel and especially how we want to think about ourselves. A really effective modern hymn is like a pat on the back. Of course they can also be about God, the gospel, the Christian life, etc, but usually we Catholics, with the “Catholic” hymn fed typically to us, get rather bland verbiage wrapped within saccharine music (or was that saccharine verbiage within bland music?). None of these things are necessarily bad in themselves (though bland and saccharine are not true forms of beauty). Singing is a good and very human thing. Emotions are good too. Rather, the issue is they don’t fit within a Mass because of what a Mass is.
If Christ is truly present then it does not make sense to sing most of the hymns we do at Mass, rather we should be silent or praying. Prayers can, and often should, be sung. Gregorian chant is singing prayers — and very beautiful. Traditional polyphony is also singing prayers — and very beautiful. The prayers are part of Mass. They are us, or the priest, talking directly to God.
If the Mass on earth is a reflection of the Mass being celebrated at all times in Heaven are they in Heaven too singing Gather Us In? or On Eagles’ Wings? or The King of Glory? or I Am the Bread of Life? etc. etc.
Honestly, I cannot imagine they are. I even think they see us and weep. Perhaps I’m being too dramatic.
Regardless, it seems true that the four hymns at a Novus Ordo Mass, sometimes called the “four-hymn sandwich,” jar us because they are not prayers, they are not actually part of the Mass at all. In fact, they actually break up the flow of the Mass. They pull us out of the forward action of Mass calling us to worship. They keep us distracted, like how sporting events now have rock music and jumbotrons blasting continuously lest anyone should have a moment of reflection or personal thought. With the new Mass there is now very little opportunity for the laity to actually pray at Mass. These hymns are like obstacles on our ascent to the heavenly liturgy, pulling us aside just when our focus on God was beginning to crystalize. We sing hymns mostly to fill in the “gaps” so we stay “engaged.” Why?! The sad truth is that most of the time they do exactly the opposite.
Debating which hymns to sing at Mass becomes pointless if they should not be there in the first place.
This is one of the reasons I believe so many Catholics do not sing at Mass. Not because of a conscious protest, or because they do not like singing, or because the Novus Ordo Mass just needs more time to get more firmly established, or because the hymns are generally so terrible (which they often are), but because at some inarticulate level it doesn’t feel right to sing hymns at Mass the way Protestants sing hymns.
Mass is something fundamentally and radically different than a Protestant church service. Ontologically they are entirely different species. Many have argued that the “spirit of Vatican II” is, in large part, about denying and abandoning much of what the Catholic Church actually is and becoming more modern like the Protestants, and thus they made the Mass to be more like a Protestant church service and less like a Mass. I would hold up as evidence the way hymns have been inserted into the new Mass as one piece of a larger puzzle that strongly suggests this perspective is true. It would seem that far too many Catholics in the 1960’s and 1970’s, especially bishops and priests, became deeply embarrassed about Catholicism and its so-called “trappings” and thus felt impelled to change it.
So much for the spirit of the council, if not the council itself.
Strangely, the switch to singing at Mass from singing the Mass seems to have been anticipated, and in the same year the Novus Ordo Missae was promulgated no less:
Query: Many have inquired whether the rule still applies that appears in the Instruction on sacred music and the liturgy, 3 Sept. 1958, no. 33: “In low Masses religious songs of the people may be sung by the congregation, without prejudice, however, to the principle that they be entirely consistent with the particular parts of the Mass.”
Reply: That rule has been superseded. What must be sung is the Mass, its Ordinary and Proper, not “something,” no matter how consistent, that is imposed on the Mass. Because the liturgical service is one, it has only one countenance, one motif, one voice, the voice of the Church. To continue to replace the texts of the Mass being celebrated with motets that are reverent and devout, yet out of keeping with the Mass of the day (for example, the Lauda Sion on a saint’s feast) amounts to continuing an unacceptable ambiguity: it is to cheat the people. Liturgical song involves not mere melody, but words, text, thought, and the sentiments that the poetry and music contain. Thus texts must be those of the Mass, not others, and singing means singing the Mass not just singing at Mass. [Notitiae 5 (1969) 406. Emphasis added]
Singing means singing the Mass not just singing at Mass.
So… if we find ourselves arguing that the hymns are so bad, are we saying they should be better quality so us Catholics can finally be just like the Protestants? Or are we saying, perhaps without fully grasping what we mean, that we should give up the new Mass for a more appropriate Mass where music exists to serve our praying and our true worship of the Real Presence rather than to fill in gaps? In other words, when we say the hymns are bad, are we actually meaning the Novus Ordo Mass is bad?
At least let’s try to be clear what it is we are arguing for, and against.
*Of course, I’m referring to the Ordinary Form of the Mass.
Thomas Woods is a radio and television commentator, libertarian, Catholic, and the author of numerous books including How the Catholic Church Built Western Civilization (2005). I know almost nothing about him, but I have read some of this book, which I thought was good. The book was turned into a video lecture series. Here’s episode one:
I find it interesting that again and again when people dig deep into the history of the Church they tend to develop a strong anti-Vatican II bias. One of Woods’ earliest books is: The Great Facade: Vatican II and the Regime of Novelty in the Roman Catholic Church, which he co-authored with Christopher Ferrara, a Catholic pro-life attorney, activist, and journalist, and regular columnist for The Remnant, a traditionalist Catholic newspaper.
I’m not anti-Vatican II, but I do have some sympathies for those who struggle with that council. As of now I would rather be in the camp that says it’s the abuse of the council that has caused so much trouble. However, I’m still studying and trying to be open minded.
It’s sad to see a beautiful Catholic church building destroyed. The video below shows some demolition moments from a church destruction earlier this year in France. But for how sad the video is, the churches demolition is really just a symptom of many other factors.
Those factors include such things as:
The French government and not the Church itself owns all the Church buildings. And many of these buildings are old and in need of major repairs, and are unsafe if not repaired — the one above was going to be quite expensive to repair. And though beautiful, they don’t attract enough tourism to warrant their survival.
A Church whose membership numbers have been in free-fall for decades. Thus there just are not the numbers to keep the churches filled with parishioners and, consequently, financially supported. There are a lot of reasons for this, but certainly they include: Too many priests and bishops who no longer believe in the faith, but have found careers essentially live action roll-playing being priests and bishops. Modernism and all its mutant children, including bad theology, a lightweight view of marriage, and rampant sexual immorality seem to have replaced a hearty and robust faith — and few are interested anymore. And many Church leaders often seem eager to dismantle the Church.
Consequently very few Catholics are left who have the means and are willing to save these old churches. It’s easy to bemoan the loss on social media, it’s another thing altogether to step up and contribute where needed, even to fight for it.
And the list goes on. The point is, however, that we should not be surprise at all about the destruction of this church. What we should be is sad. But not so much for this building as for the Church itself, and for the world that is so actively and happily rejecting Christ. If anything, the above video is a powerful reminder of how the Church has been, and is continuing to be, assailed from within by a Catholic leadership who no longer has faith, and a laity who follows suit.
This is the text from the video notes:
This is the last moments of Église Saint-Jacques d’Abbeville (St. Jack’s Church Abbeville). France is paying for 2,800 Cathedrals & Churches to be Demolished across France. The Saint-Jacques church was a neo-Gothic parish church located in Abbeville The building was constructed from 1868 to 1876 at the site of 12th century church which was rebuilt in 1482. It gradually deteriorated for lack of maintenance at the beginning of the 21th century and was demolished from January to May 2013. Architect Victor Delefortrie was responsible for the design of the church. The church contained two bells, Jacqueline from 1737 and another, mute, dated 1645. Inside, there was a particular organ called Mutin Cavaillé-Coll from 1906. During World War I , Abbeville was bombed but Saint-Jacques church was not affected. Only impacts shattered the windows. It also survived World War 2. In 2008, it was estimated that it would cost 4.2 million euro to restore the church from weather damage and disrepair. In 2010, an association was created to safeguard the church and a petition was launched. In spring 2011, while deciding on its fate a crack was noticed which had caused stone to fall from the church. The 31 January 2013, Nicolas Dumont, the mayor of Abbeville, issued an order to demolish the church as a safety hazard. The next 7 February, the city council voted to demolish the church at estimated cost of EUR 350 000. On April 27, the foundation stone was found and preserved by the city. In November 2013, the rubble of the church are used by two artists to create a work of contemporary art entitled Build/deconstructed. A town square was proposed for its replacement. The project was the work of an architect in the city, Jean-Marc Demoulin, who accommodated the desires of the residents. A lawn of grass covers the church’s location, taking its shape and orientation. Two pathways form a cross. At the site of the choir, a memorial will be erected to honor veterans and Achilles Paillart, the pastor responsible for the church’s reconstruction in 1868. A small pond will occupy the site of the altar The conversion also included the creation of forty-two parking spaces on the perimeter of the square, including three for people with reduced mobility.
The story as told above doesn’t seem as horrible as the video images first seem, but it’s still a terrible situation. I do not know if it’s entirely true about how many churches France is paying to demolish. 2,800 seems rather high, but my gut says it’s probably true. Is there hope for France and its churches? Can these buildings be saved? Can the Catholic Church in France rise from the ashes? If Christ returns will He find faith in France?
Here’s a fascinating time-capsule from a key time in the feminist movement. Certainly it is dated, and some of it may seem a bit corny to us today, but the core message is still powerful and shocking — and not surprising too.
From a traditional Catholic perspective one can easily see why feminism, at least as it is presented here, was seen as incompatible with Catholicism — it has at its core the destruction of the traditional family. On the other hand, consider how much feminist thinking has entered into our culture and, in many ways, become the de facto position. Something about feminism captivated the collective consciousness of vast swaths of western culture and beyond, and has stayed with us and continued to influence and shape our culture.
In many ways this video is so sad — so much heartbreak beneath the surface of power posturing and strident demands. Consider where our society had to gotten to in order for these women, and so many others, to feel as they did. On the other hand, it’s fascinating to consider how such a radical change in attitudes may have also had a demonic element. I think it’s likely a lot of different elements and motivations were at play, some good and some bad.
We are given commandments by God and are expected to keep them. We hear Jesus Himself say things like:
“Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.” (Matthew 5:19)
“If you love me, you will keep my commandments.” (John 14:15)
And the Apostle John writing:
Now by this we may be sure that we know him, if we obey his commandments. (1 John 2:3)
Here is a call for the endurance of the saints, those who keep the commandments of God and hold fast to the faith of Jesus. (Revelation 14:2)
We can feel the weightiness of the word “commandments.” For many it seems like an unusually heavy word, a word out of place in today’s world, altogether too severe, to draconian — certainly not American. I sometimes sense that many Christians have a “you can’t be serious” attitude towards the objective seriousness and absoluteness of commandments. Did not Jesus, after all, save us from all that? He took up His cross so we don’t have to, right? Of course He didn’t. Reference the quotes above.
Often these days we hear of a so-called “pastoral approach,” being pushed hard by a number of bishops, that seems to offer comfort and compassion to sinners without also calling for repentance. The argument for this seems to hinge on the idea that the call to holiness (including the call to a marriage that does not end in divorce, or the call that one should not get remarried without a proper annulment, or the call to chastity or even celibacy) is an ideal rather than an expectation with actual consequences.
This seems to be the idea some bishops see the biblical definition of marriage, and even the Gospel itself — as an ideal that inspires. Writing on Amoris Laetitia, the German bishops published a statement on pastoral care of marriage and the family. The bishops wrote:
People see themselves faced by the shattered remains of their life plans that were based on a partnership. They suffer from having failed and having been unable to do justice to their ideal of life-long love and partnership.
Notice that “life-long love and partnership” is presented as an ideal. I suppose holiness is an ideal too. Right? The use of the word ideal in this instance, I would argue, comes from the desire to view holiness as an inspirational concept that can help us in our individuals pursuits of “the best version of ourselves.” But we are called to pursue holiness without compromise. Holiness is both an ideal and an objective. Is the Gospel itself an ideal too? If by ideal we mean something not truly attainable, or not something we should expect people to attain, then that would seem to contradict both Holy Scripture and Catholic Tradition. But, of course, the German bishops are not writing without precedent. Here is a key sentence from Pope Francis’ Amoris Laetitia, as quoted by the German bishops in their letter:
“The Church’s pastors, in proposing to the faithful the full ideal of the Gospel and the Church’s teaching, must also help them to treat the weak with compassion, avoiding aggravation or unduly harsh or hasty judgements.” (AL No. 308)
Given the continuing issues with the German bishops desiring to water down both the Gospel and Tradition, it would seem they see “ideal” as being a mostly unattainable goal primarily reserved for those who have the faith and goodwill of saints, but not anything more than an an example and a slim hope for most Christians.
Naturally, we often hold up ideals as inspirations for motivation, but not as something we can have any hope of attaining. However, many see ideals as only that and no more. Is this how God sees ideals? Or, perhaps a better question, does God see His commandments as ideals at all, or as requirements? Are we called to try to be holy while believing it’s actually impossible to do so, and also that God doesn’t really care all that much anyway, nor will He truly hold us accountable? Or are we to be holy?
Consider this passage from Deuteronomy 30: 11-20
11 Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. 12 It is not in heaven, that you should say, “Who will go up to heaven for us, and get it for us so that we may hear it and observe it?” 13 Neither is it beyond the sea, that you should say, “Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?” 14 No, the word is very near to you; it is in your mouth and in your heart for you to observe.
15 See, I have set before you today life and prosperity, death and adversity. 16 If you obey the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the Lord your God will bless you in the land that you are entering to possess. 17 But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, 18 I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. 19 I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, 20 loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.
Did the Israelites keep these commandments? No. Again and again no. Did God know they would break them? Yes. Of course He did. Did they break the commandments because of sin, weakness, outside pressures, temptations, foolishness, and folly upon folly? Yes. Did they always have some “reasonable” justification in their own eyes for doing so? Probably. They must have.
And yet, God says: “Surely, this commandment that I am commanding you today is not too hard for you.” In light of this cannot the German bishops, and all bishops for that matter, hold Catholics to the actual standards God has given us, offering council, forgiveness, and mercy as is appropriate, but never ceasing to call us all to Christ without compromise? But the way of the German bishops, and too many others as well, seems to imply preaching the Gospel itself is, in fact, too difficult any more.
The evidence before us, declared from headlines and testimonies, says many bishops refuse to hold themselves accountable to God’s demands for holiness. Naturally, therefore, they might want to change the “rules” a bit, tweak the definitions of words, and shift the focus to the environment and refugees rather than ask anyone to truly keep God’s commandments. Perhaps their only integrity is refusing to ask others to do what they themselves refuse.
What was God’s “pastoral” care for His people? God says: “But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses.”
Was God too harsh, too draconian on the Israelites? Was the Babylonian captivity God showing a lack of charity? Was the Father sending His Son to die on a cross to much? Some bishops of the Church, it would seem, must think so.
Thank God that we also have many good bishops. Pray for them. And pray for the rest too.
[Final thought: Sometimes it seems that criticisms aimed at traditionalists come from a place that prefers an easier, less judgmental faith than Catholic orthodoxy. Thus, criticisms of the Traditional Latin Mass, or Catholic traditions in general, though often couched in terms of the need for the Church to be less stuffy and get with the times, may actually be expressions of the desire to avoid the call to holiness–at least the kind of holiness demanded by God and sought after by the saints. Traditional Catholicism does not see holiness as merely a nice or inspirational ideal, but as a requirement, and as possible with God’s grace, and requiring God’s mercy when we fail. And traditionalists, as I have observed, tend to seek out the Church’s traditions as a means to help in the striving for holiness, not because of a “holier than thou” attitude. Is it not true that the person of faith longs for holiness and its demands, and the person without faith seeks to avoid the demands of holiness? Is this not fundamental? If so, what might this say about a significant number of Catholics, including all too many bishops?]