I used to be a wedding photographer. I’ve seen a lot of weddings. I still carry the scars (I’m somewhat kidding). Wedding photographers get a unique front row as well as behind the “scenes” viewpoint. Sadly, there were quite a few weddings I witnessed that seemed more about the the day and the “show” than the substance. Nearly every wedding has some stressful movements, but it can be rather obvious when that stress is the result of misplaced values, when the wedding is more about romance and feelings than about beginning the journey of “until death do us part” commitment. It’s easy to say a wedding is for a day but a marriage is for a lifetime. It’s something else altogether to live it. With divorce rates holding steady at around 50%, and this being true for Catholics as well as everyone else, it seems unarguably true that our society has lost touch with what marriage is.
But truth can be hard to swallow in a world so given to avoiding it. And we can so quickly get wrapped up in the prevailing spirit of the age. Without taking the time to examine the nature of marriage in light of what we ought to know of God, man, and the Christian life, we can fall into false and ultimately damaging concepts of marriage.
The following talks lay the groundwork necessary to understand a traditional Catholic understanding of marriage. It’s not easy stuff. But it’s true, and like all truth, ultimately it leads to freedom, which, in the end is Heaven. These talk come from a youth conference given by The Fatima Center. And many more videos can be found here.
What No One Ever Tells You About Marriage (PART 1)
What No One Ever Tells You About Marriage (PART 2)
In the above lecture, an earlier lecture on marriage and natural law was referenced, that video is posted below. Natural Law has been under severe attack by the spirit of the age, which is the spirit of the evil one. Rejecting natural law has had terrible consequences in all areas of life and society, including jurisprudence, family, labor, politics, education, and of course marriage. The roots go back to William of Ockham and his profoundly flawed philosophical concept of nominalism and its rejection of metaphysical universals and the (unforeseen?) consequent attack on natural law and therefore on human nature. And once nominalism was stridently carried into the stream of western society by Ockham’s number one follower, Martin Luther, the course of history has been a steady march into the arms of the devil. Ideas have consequences. The Protestant revolution has been far more damaging than either Protestants or Catholics typically realize.
This lecture can get a bit technical, but it is easy to follow because of the clear logic of the arguments. I believe it is absolutely critical that Catholics take the time to deeply consider these arguments and understand marriage as being part of God’s design.
The Attack on the Natural Law on Marriage
Finally, I have been a Christian my entire life. I was a Protestant for 47 years, and a Catholic now for 7 years. Although I’ve heard a number of good sermons and talks given on marriage, none have had the breadth, depth, clarity, or force of the ones above. Most of my Protestant teachers and pastors have been modernists in one way or another and taught from a modernist rather than traditional perspective, and yet few or none knew that about themselves. I also believe if priests do, in fact, believe the above content, many are probably fearful of preaching it because they worry about offending their parishioners, or they think they are preaching the content but aren’t.
A powerful homily by a diocesan priest whose eyes have been opened.
I have read that the priest who gave this homily is now being forced by his bishop to recant his statements or face excommunication. This is where we are now. Might there be a civil war coming? Are things coming more to a head?
I’ve been reading Warren H. Carroll’s magisterial and masterful history of Christendom. The Church has been torn asunder before, but it always remains. When Christ said to take up your cross, He was saying get on the road to your martyrdom. We must be prepared, and prepare our families.
Though not without his critics even among traditionalist Catholics, Michael Davies is one of the giants of the traditionalist movement. He was both prolific and masterful in conveying the key issues at stake for the Church in the 20th century and up to our own day. He brought a tireless passion to his studies on what many have described as the debacle of the Second Vatican Council and the promulgation of the Novus Ordo Mass. He was a tireless crusader for traditional orthodoxy and right worship. He also brought a “punchy” straightforwardness to his delivery that I find refreshing in a Church that so often talks in loquacious circles and cautious euphemisms. He passed away in 2004.
Here is an excellent four-part lecture series by Davies on the machinations and troubling influences that were at play during the council:
I realize that the council was such a behemoth undertaking, and so complex, that any one perspective, even one as in-depth as Davies’ is, is bound to miss a lot. Regardless, if much of what Davies says is true, and I have no reason to doubt the content of any of his lectures, then what a profoundly troubling council.
In a similar way that the Counter-Reformation, as its name describes, countered the Reformation, the Church must again counter a new “reformation.” But this new reformation has really been more of an internal revolution of modernism that has cause enormous damage within the Church as well as outside. Many have felt strongly that some kind of rediscovery and return to the rich architectural traditions of the Church, much like the return to the Traditional Latin Mass, should play a major role in this new counter-reformation. I agree.
Duncan Stroik is a practicing architect and devout Catholic who specializes in church design. He has been on a crusade of sorts to bring back to the foreground the traditions of church design that were once taken for granted and then largely lost (but, of course, not really lost, for we still have many examples). He is a leading voice in the return to beautiful and properly designed churches “movement,” if that’s the right word for it. He is also an author and Professor of Architecture at the University of Notre Dame.
Here is a recent lecture he gave, along with numerous examples, on twelve points of this new counter-reformation. This was part of the Catholic Artists Society’s 2018 Art of the Beautiful lecture series at New York University’s Catholic Center:
I have often heard the defence of the Novus Ordo Mass in terms of it’s being valid. As though all that needs to be settled is whether a Mass is valid and then all is good. Validity is truly important. Flee from invalid Masses. I believe the new Mass is valid. The Church says it is and I am bound to accept it, and I do. I have concerns related to its validity, which I wrote about here. But I doubt anyone should take my concerns all that seriously. However, this lecture below by David Rodríguez gets closer to the heart of the matter of what, I suppose, I was really trying to say. For the real issue of the new Mass is not a question of validity, rather it is about the efficacy of grace.
[I have previously posted another amazing lecture by David Rodríguez, this time about the Mass and its relationship to the message of Fatima, here.]
Always, but perhaps more so now, we should be choosing those things which draw us closer to God, and which bring about the grace of God most fully into our lives. We must drive away sin, and root out evil, and cast off the world, and with passion and tenacity turn to Christ, bow before Him, and worship God with utmost reverence. If we fail to see the spiritual battle that surrounds us then we may find ourselves outside the refuge God has provided. And the winds blow strong across that wasteland. David Rodríguez argues that the refuge God has provided us is the Traditional Latin Mass. This does not mean the Novus Ordo cannot be celebrated with reverence, or that God’s grace cannot work through it (which it often does in individuals’ lives), but if one can have more or less grace available, why choose the lesser? Listen to this lecture and decide for yourself.
The Israelites became nervous. Moses had been too long on the mountain. The people lost patience. They worried. They felt God was distant. They turned to Aaron and he made an idol and presented it to the people. They worshiped the Lord via this idol.
Aaron made proclamation and said, “Tomorrow shall be a feast to the Lord.” And they rose up early on the morrow, and offered burnt offerings and brought peace offerings; and the people sat down to eat and drink, and rose up to play. (Exodus 32:5a-6)
Aaron, because of his role and authority as priest declared this false worship as valid and licit. He made the idol, he declared the day a feast day, he gave the people what they wanted and, one has to assume, the kind of worship they were familiar with in Egypt. But God was not pleased. Through Moses God brought judgement upon the Israelites. God was even ready to utterly destroy them with fire. Remember God is willing to do this.
And the Lord said to Moses, “Go down; for your people, whom you brought up out of the land of Egypt, have corrupted themselves; they have turned aside quickly out of the way which I commanded them; they have made for themselves a molten calf, and have worshiped it and sacrificed to it, and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’” And the Lord said to Moses, “I have seen this people, and behold, it is a stiff-necked people; now therefore let me alone, that my wrath may burn hot against them and I may consume them; but of you I will make a great nation.” (Exodus 32:7-10)
Keep in mind the people were worshiping God (“Tomorrow shall be a feast to the Lord”), not some other god, at least in their own minds. What they did was invent a religious expression of their own making, including a false depiction of God. They did not wait for God to reveal both Himself and the proper form of worship. They did not trust that God would provide the worship He demanded. They were in the wilderness. This event has haunted the Jews ever since, always in their past as a kind of specter reminding them of God’s will and the importance of true worship to their Creator.
At some point in the relatively recent past the people of the Church (laity, clergy, and religious — but mostly the episcopate and theologians) began to turn away from “the way” God had given them, perhaps feeling that He was distant, feeling the old way wouldn’t work in the new age. Perhaps they grew impatient. Certainly they were in the wilderness of the modern age. Evidence shows their faith had become, like with nearly all Christians, increasingly feelings-based (the modernist turn) and they wanted a new Pentecost — something that would speak to them in their own language. It could be argued they felt could no longer trust in the old Pentecost, and that the Church needed a new and different Pentecost for the new and different man of the modern age. So the Church took things into their own hands. A Pope called a council and the people of God fashioned a new way to worship.
I have heard it described that this Pope hoped to create a new Pentecost, which sounds to me like a kind of “conjuring” of the Holy Spirit (some might even dare to say this is probably not so far from something like witchcraft, right?) Is that too strong a way to describe it? Perhaps, nonetheless no one can control the Holy Spirit. And man does not change. But I want to be cautious here. It’s easy to get emotional and carried away with interpretations and judgements about the Second Vatican Council, or “spirit of Vatican II,” or the new Mass. It’s easy to fall into conspiracy theories and the like.
“Renew Your wonders in this our day, as by a new Pentecost.” (St. Pope John XXIII, 1962 prayer in preparation to opening the Second Vatican Council.)
So, what we got instead of a new Pentecost was the new Mass, and the so-called Spirit of Vatican II, and destroyed and whitewashed churches, and staggering losses of Catholics, including clergy and religious, fleeing from the Church. We also got liturgical abuses upon liturgical abuses. Innovations upon innovations. Confusion upon confusion, and terrible music. We did not get a new Pentecost. We got the opposite. We got a false Pentecost of a different spirit. Could this be the spirit of Vatican II? In their authority the episcopate declared the new Mass valid and licit. That was their right. It is our obligation to accept that (up to a point). And they will stand before God and answer for their decisions, right or wrong. That is the burden of headship. A burden perhaps some no longer believe exists.
Does this not seem a fair understanding of the past seventy-five years? Have we not corrupted ourselves as the Israelites did at the foot of the mountain? Am I being too harsh? Perhaps. I recognize these words are very strong. Who am I anyway to judge those who came before me, whom the Church raised up to positions of authority? My desire is not to actually challenge anyone, but to ask questions in light of profound troubles that have plagued the modern Church.
Here is a question: At Vatican II, and especially with the promulgation of the Novus Ordo Mass, did the Church turn aside quickly (it all happened so utterly fast) from the way which God commanded them (the Traditions handed down to them, given to them, received by them), and did they make for themselves something new, akin to a golden calf? Do they not again and again claim that the Novus Ordo is both valid and licit? But why do they need to continue repeating that? Does the Church sense something is not quite right about the whole affair? Could it be that, while the episcopate can declare it so, they cannot, in fact, make it so? I’m no expert in this, so I can’t say, but I do wonder. Regardless, have they not put the Church in a terrible, terrible bind?
I once wrote: “It has become increasingly clear to me that most of the changes and innovations of the Novus Ordo era were promulgated not by men who loved the Church and thought they knew a better way, but men who hated the Church and sought to destroy it.” And for that I was publically called a blasphemer for speculating on the motivations of those men. Am I? I don’t think so, but someone does.
Questions upon questions. I am not a sedevacantist. I will still regularly attend a Novus Ordo Mass and go to the TLM when I can. I accept the Novus Ordo as valid and licit because if it’s not, then condemnation will fall on other’s heads and not mine. My desire is to be true to the Church, an obedient son, to honor what God is providing for me. But I also work towards changing it for the better from the inside through prayer. I pray every day for a renewed sense of holiness in the Church, and a return to right worship, and a proper anthropology. I pray every day for the Pope. And I have hope change is coming for the better.
I believe the Church is, in a sense, haunted by the Golden Calf. It is haunted by the fear that the Church took a wrong turn 50 years ago regarding its worship. If lex orandi, lex credendi, lex vivendi is true, then we can work backwards and say the life of the Church today is the result of the beliefs it holds, and those beliefs it received from the way it worships and prays. Look at where we are and then trace it back to the roots. If you don’t like what you see today, then trace it back.
God was merciful to the Israelites. He did not destroy them, but disciplined them severely such that they would turn back towards Him, and they did, and then they didn’t. We know that God disciplines those whom He loves. He had to discipline the Israelites many times, and similarly He has disciplined the Church at various times. I know He has disciplined me.
So, are we a stiff-necked people? Is God disciplining us? Will some be consumed by fire from Heaven? Yes, for sure, and we were clearly warned by our Lady at Fatima, and all the related appearances and messages given to the Church. We have most certainly been a stiff necked people. And God has looked upon our iniquity.
Now is the time to destroy the Golden Calf, to remove all false worship and wickedness. Now is the time for a contrite heart, for penance, and for right worship. This means we must, as a Church, identify the wrong worship in our midst. We must call out the Golden Calf for what it is and destroy it or it will destroy us. Go back to the root and pull it out. Root it out from our hearts and from our parishes and from the Church. Are we a people willing to do that?
…because our fathers have not obeyed the words of this book, to do according to all that is written concerning us. (2 Kings 22:13)
This year I have been reading through the Bible and the Catechism of the Catholic Church. The plan has me reading from three separate passages in the Old Testament, one passage from the New Testament, and a section from the Catechism. I started on January 1st and have not missed a day, yet. If I stick with it, God willing, I will finish December 31st.
Reading recently through the books of 1 and 2 Kings I am once again struck at the repeated faithlessness of the Israelites. Again and again they turn away from God. Again and again the kings go after other gods, play the harlot, refuse to tear down the “high places,” and even offer their own children as sacrifices to demons. I cannot and should not claim I am any better than they. We have been blessed with the hindsight provided by Holy Scriptures. But it is, nonetheless, remarkable how often God’s chosen people turned to other gods. What a remarkable lesson for us.
However, in 2 Kings 22 we read of the story of King Josiah, a 7th century BC king of Judah. He began reigning when he was only eight years old. When Josiah was eighteen, the high priest Hilkiah found the Book of the Law, which had apparently been set aside and forgotten in some temple storeroom many generations earlier. This, of course, was the law given by God to Moses and handed on to the people of Israel to instruct them in right worship and right living before God. Hilkiah then gave it to Shaphan, the king’s secretary, and Shaphan brought it to the king himself and read it to him. King Josiah’s reaction was faithful and powerful:
And when the king heard the words of the book of the law, he rent his clothes. And the king commanded Hilki′ah the priest, and Ahi′kam the son of Shaphan, and Achbor the son of Micai′ah, and Shaphan the secretary, and Asai′ah the king’s servant, saying, “Go, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that has been found; for great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.”
Think about those last words: “…for great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.” After this King Josiah set about rectifying the situation, reestablishing right worship, and turning the nation back to God. It’s quite a story.
Can we learn from King Josiah?
Some argue that we shouldn’t live in the past. Of course we can’t, technically, but we can go back into that dusty storeroom and find the riches that were set aside and have been gathering dust and bring them out into the light. God may be a God of surprises, but He is also a God of Tradition, of immutable Truth, and He demands faithfulness. What He has established does not shift like sand, is not not tossed about like a rudderless boat on the waves. Only the double-minded man is unstable in all his ways.
Consider the Church today. Consider the profound and undeniable destruction the Church has experienced. Today we are swamped with stories of systemic sexual abuses and the disgusting clericalism that was marshaled to protect abusers. Today we have a pope who feels he can do and say what he wants irregardless of scripture or tradition. But for decades now, under several popes, the Church has suffered greatly. The sexual abuses, as we know, go back decades and is symptomatic of a terrible spirit of darkness that descended upon the Church over the past 50 years and cleared out the pews, the seminaries, the monasteries, the abbeys, the cloisters, and driven many Catholics to abandon their faith. And it’s not just the episcopate who’s to blame. The “faithful” are culpable too. Though difficult, at any time they could have fought back, but most just ran away. They gave up their faith in Christ and blamed it on other human beings. This is a spirit of darkness.
But it’s the leadership that owns the blame the most. It is they who mostly deserve the millstones. It is the Church’s leadership that eagerly began to play the harlot, bowing down to the spirit of the age, tearing up the traditions, and dismissing the longings of the faithful as old fashioned and out of touch. Many faithful Catholics have even been mocked by members of the Church hierarchy because of their faithfulness.
Is it not reasonable, then, to think the changes in worship brought about by Vatican II and the Novus Ordo Missae have fomented much of the destruction and evils we witness today? Has not the “spirit of the council” gone hand in hand with the withering of the Church? Certainly we can argue about a chicken and egg situation, and we can debate causation and correlation, but is there not an undeniable relationship?
Those who laugh and say a change in worship has no connection to either the troubles in the Church or to their solution are woefully ignorant of Holy Scripture and the God who calls them to repentance and proper worship. Just consider the history of the Israelites and King Josiah.
Worship, faith, blessing, salvation, and all that makes up the Christian life are intimately intertwined. Early on in the story of the world God established that right worship was fundamental to human nature, human flourishing, and the relationship between God and human beings. Remember God’s reaction to the offerings of Cain and Abel. One offering was right and one was wrong, and that was important. God has not changed. Neither has human nature. Christ solved the inadequacies of Old Testament worship by fulfilling the law, but giving us His body and blood, by giving us the Eucharist. However, He did not come to do away with worship, because worship is a gift from God. The rules around worship are only a burden to those who do not love God.
But weak men change how they worship God, rejecting what God has given and replacing it with what they themselves deem appropriate, because they do not have faith and their hearts have turned from God. They fear man and not God. Many have argued this is what happened with Vatican II. Many today are arguing that the series of sex abuse revelations (and there will be many more to come) and the abject clericalism of the Church hierarchy have their connections all the way back to the council and its supposed “spirit.” They say we are seeing the “smoke of Satan” spoken of by Pope Paul VI continuing to damage the Church. They say that the Devil has been attacking the Church intensely for many years and many shepherds have gone gleefully over to the dark side.
I agree. It’s all of a piece.
“…for great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.”
Here is a great lecture by Dr. Peter Kwasniewski. I suppose a brief (and poor) summary might be: While the core essence of the Mass is Christ offering Himself on our behalf to the Father, all the other elements of the Mass are also important because it is through the “accidents” of the Mass that we have access to the “substance” of the Mass. This is true not only for the Eucharist and the doctrine of transubstantiation, but everything else, the smells and bells, kneeling and genuflecting, chant and prayers, etc.
His lecture is perhaps a bit technical, but still easy to follow, and worth the listen. I thoroughly enjoyed it.
I myself have been interested in this topic, especially the physicality of worship, for some time. Three years ago, after I had begun to make a more concerted effort to pray in the morning, I wrote on the physicality of faith. And more than four years ago I wrote a piece on reducing faith and worship down to some absolute minimum, which I called an inhuman experiment.
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.
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?]
This lecture is worth the entire two and half hours. And it is a packed two and a half hours. Every bishop should watch it. Every priest too. It is profound and filled with riches to ponder and meditate upon. It is also filled with many challenges. Share it with others. Discuss it.
I am not a conspiracy nut, nor am I a staunch traditionalist, nor am I prone to sectarianism or division, etc, etc, but…
Given the connection between the message of Fatima and the Mass, and given a number of connections and observations Mr. Rodríguez makes, it makes sense that the third secret of Fatima has not been fully revealed. It seems rather clear that the message is very likely a direct challenge to the spirit of Vatican II and the promulgation of the Novus Ordo Mass. And given that the third secret was to be revealed in 1960 and wasn’t, and also by that time the pope and other key individuals in the Church were intent on changing the Mass and bringing about a glorious revolution, no one in leadership (including popes St. John XXIII, B. Paul VI, John Paul I, St. John Paul II, Benedict XVI, and now Francis) has wanted to open that can of worms — whether to cancel the council, or redirect its purpose, or not promulgate a new rite of the Mass, or call all of it into question after the fact. Perhaps they would all feel (or have felt) like they would need to officially abandon the Novus Ordo Mass altogether and they just can’t handle admitting that Vatican II was not the work of the Holy Spirit but of man alone. If this is true, then certainly what we have seen in the Church over the past fifty years are the profound and terrible results of God’s judgement — the list of troubles is staggering. Of course, I cannot say all this is true for I know almost nothing about it, but I wonder, I really wonder. Certainly it is deeply sobering to consider. (And the only “arguments” against this that I’ve come across consists of eye rolling. Thin arguments indeed.)
I worry that a great many cardinals, bishops, priests, and perhaps some popes, from the last half century or more, will end up in Hell because of the destruction they have brought about.
Am I way off? Is Mr. Rodríguez wrong? What am I missing?
There is a lot of talk about the post-Vatican II Church. Some praise the openness and engagement with the world, saying the Church is no longer stuffy, no longer turned in on itself, no longer disengaged. Others decry the staggering decline in numbers of priests, religious, and faithful as signs that the council, and especially the post-council era, was a terrible turn. In that latter camp one will find many different opinions. Some say the council was entirely the work of the Devil, and that we actually have no pope, and have not had one for some time. Others accept the existence of the pope, but stand in clear opposition to much of what he does and says, and they decry the modernist church, pointing to the council as the key event in the Church’s profound decline. Others are not so strident, they stand with the pope, but they struggle with the council and its modernist tendencies, and they call for a return to authentic reverence at Mass, and think returning to the great traditions of the Church is a good idea, including the traditional Latin Mass of the pre-conciliar Church, but do not think the Church must “go back” to the past in a complete sense.
As I continue to work through these ideas I find myself somewhat in that last camp (and perhaps a bit in the second camp). Pope Francis is my pope. I have written about my struggles with some of what he has said and done, but I still stand with him. He is my pope and I pray for him every day. However, I think it would be wonderful if the great traditions of the Church experienced a world-wide renaissance. And I pray every day that the beautiful and rich traditions of the Church would once again be the norm throughout the world. In a sense, I see the need for a kind of Catholic counter-revolution against the modernist forces that have harmed and are still harming the Church and the world today. What that could or should look like I do not know. But I find these two lectures below to offer some perspective and possible ideas — especially in light of the terrible revelations we are experiencing today. Needless to say, these lectures come from a very “conservative” place, a place I mostly find appealing (however I don’t consider myself either conservative or liberal) but some might find the lectures leaning too far in that direction and the examples used too extreme. I will leave that up to you to decide.
I like this video. It speaks to the same reasons I love the TLM. However, the TLM I go to once a month is a lot more humble than the ones you see here, and also most women do not wear a head covering at the Mass I go to (I’m sorting out my thoughts on that anyway). Still, the reasons apply.
When I was a Protestant I didn’t believe in the Real Presence of Christ in the Eucharist (I didn’t even know that was an option), and I also believed the Church very quickly became corrupted after the apostles died. That’s why I “knew” our Baptist church was Christian and Catholics were probably going to Hell — nearly two thousand years of corruption until we Baptists came along finally with the true faith of the apostles. In other words, the Eucharist (we called it communion because Eucharist was too “Catholic”) was only a symbol and, of course, any authentic Christian church had to look like the church of the first generation of Christians (whatever we imagined that to be) if it looked like anything at all. I now know this is a lot of foolish bunk, but still popular in many Protestant circles — although those circles seem to be getting smaller and smaller.
One important piece of evidence for a Church of continuity through the ages is the simple fact that a mere few years beyond the first apostles others made statements about the Eucharist that confirm the Catholic teaching, and those others, lo and behold, where connected directly with the apostles. In other words, the Catholic understand of the Eucharist came directly from the apostles, who got it directly from our Lord.
First some quotes. Consider also the names of the authors and the dates:
On the Lord’s own day, assemble in common to break bread and offer thanks; but first confess your sins, so that your sacrifice may be pure. However, no one quarreling with his brother may join your meeting until they are reconciled; your sacrifice must not be defiled. For here we have the saying of the Lord: “In every place and time offer me a pure sacrifice; for I am a mighty King, says the Lord; and my name spreads terror among the nations.” (Didache, c. 90)
For we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God’s Word took flesh and blood for our salvation, so also we have been taught that the food consecrated by the Word of prayer which comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus. (St. Justin Martyr, c. 100)
They [Gnostics] abstain from the Eucharist and from prayer, because they do not admit that the Eucharist is the flesh of our Savior Jesus Christ, the flesh which suffered for our sins and which the Father, in His graciousness, raised from the dead. (St. Ignatius of Antioch, c. 110)
[Christ] has declared the cup, a part of creation, to be his own Blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own Body, from which he gives increase to our bodies. (St. Irenaeus of Lyons, c. 140)
The Word is everything to a child: both Father and Mother, both Instructor and Nurse. “Eat My Flesh,” He says, “and drink My Blood.” The Lord supplies us with these intimate nutrients. He delivers over His Flesh, and pours out His Blood; and nothing is lacking for the growth of His children. O incredible mystery! (St. Clement of Alexandria, c. 150)
Now consider this handy flowchart* I made:
Notice the relationships, see the connections.
Now consider Christ’s words: “And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.” (Matt. 16:18) Even Hell will not prevail.
It seems to me that the Church has always been a Church of sinners, of struggles, of setbacks, of divisions, but also of healing, reconciliation, and of saints. It has also been a Church of the Eucharist. To think the Church got off course as soon as the apostles died is truly silly. To think the Catholic concept of the Real Presence in the Eucharist is a made-up doctrine that came centuries later is also silly.
“To be deep in history is to cease to be a Protestant.” (Blessed John Henry Cardinal Newman)
*FYI: if I redo this chart I would make the lines between Paul, Peter, and John dotted, or something other than solid lines.
“Here is a short video prepared by our Office of Divine Worship demonstrating how to receive Holy Communion reverently under the Church’s current norms and approved options. Let us bring respect back to the Holy Eucharist.”
However, not everyone liked it. The video is specific to the Mass attended by most Catholics in the Archdiocese of Portland, the Novus Ordo Mass. The two ways presented in the video are receiving the host on the tongue while standing and in the hand while standing. What many objected to was the absence of presenting how to receive on the tongue while kneeling.
Nearly every twitter commenter challenged the video, saying the video should have at least included how to receive kneeling and on the tongue, and some called for receiving and standing to be banned altogether. Nearly zero positive comments.
Following the criticism the Archbishop’s tweet and the posted video received, he then responded to the critics of the video by tweeting this:
“Concerning my last post – many people commenting on why not show the most reverent way of receiving on the tongue while kneeling. The fact is the Church gives the people several options. We have to deal with the reality in front of us and do the best we can. Step by step, people”
To this tweet he got more responses, some actually in favor of going slow, and some seeing no need for kneeling or receiving on the tongue at all (even implying concern about this was silly), but still most were strongly against the message of the video. I feel a few of the comments were actually disrespectful of the Archbishop (a symptom of our broader culture’s steady decline, and of our common social media culture). Others were merely ignorant, which one should expect. Here are some of those comments:
“In allowing the reception of the blessed sacrament in a clearly irreverent manner are we really willing to offend our blessed lord rather than offend those who recieve him????”
“Excellency, the “Church allows” is a low bar. Pastoral reasons can trump that minimal standard at any point, and the fruits of the in-the-hand experiment speak for themselves.”
“As the Archbishop, can’t you just order the priests in your diocese to distribute communion kneeling on the tongue & to do the Mass ad orientium? It’s your diocese, these methods are licit and best practices. Tbh, we’re dying for a Bishop to be a father, demand order, and do this”
“Step by step? How about a directive from a Bishop? Dealing with reality means dealing with it, not punting.”
“Enough already! KNEEL TO RECEIVE THE LORD! AND ON THE TONGUE. Receiving in the hand erodes belief in the real presence, if Catholics nowadays even know what this is.”
“Reality & Options. Simple. Kneel down, open your mouth. Otherwise, stay in the pew. Anything else is Rationalizations & Excuses to be Irreverent.”
Naturally, this topic brings out passionate responses from many Catholics. I have some of the same feelings, I too want more reverence, more tradition, and receiving communion on the tongue while kneeling, but I strongly agree with the Archbishop. Although I would prefer all would receive kneeling and on the tongue (and the TLM everywhere), I believe the Church needs to take this step by step, and do as his excellency says: “deal with the reality in front of us and do the best we can.” The reasons are fairly basic:
First, Catholics have been indoctrinated over the past 50 years with some rather significant and, at times, very troubling assumptions. They tend to believe that the old traditions are a sign of rigidity. Many Catholics even think receiving the Eucharist on the tongue while kneeling is, at best, a weird act of misplaced piety, and most likely an act of pompous showiness, and at worst actually sinful. These are, of course, much like basic Protestant beliefs that come from the idea that true, authentic faith and worship must have nothing else attached to it other than one’s own inner feelings. Therefore, conforming to outward standards of reverence can’t be anything other than pretension, and therefore must be resisted and even eradicated. But this is a false religion born out of a bad anthropology. But if we are to change these ideas, and encourage Catholics to kneel and receive on the tongue, then we first have to address the ideas head-on and not force outward behavior that might, strangely and ironically enough, cause scandal. We have inherited a kind of Gordian Knot that will take faith, prayer, wisdom and, of course, the work of the Holy Spirit to undo.
Second, culture runs very deep, and is made manifest in habitual actions. Those actions are typically copied from others. Human beings become who they are largely by copying what everyone around them is doing (for good or bad). This is how societies are generally formed. The fact that many Catholics treat the Holy Eucharist with somewhat irreverent actions and nonchalant ease comes from having those behaviors and attitudes worked into them by their surrounding culture. That culture includes specifically Catholic culture (what Catholics see other Catholics doing at Mass, for example), but also includes the pervasive consumerist, self-fulfillment, neoliberal culture of our profoundly influential modern age. To put it bluntly, a great many Catholics are simply blind to how their own actions declare a non-Catholic worldview (even at Mass), and they are probably incapable of not being blind except for the work of the Holy Spirit because the culture is so insidiously powerful and deeply ingrained within their souls (I should say within “our” souls, because you and I are affected too). Therefore, merely pushing hard for external changes assuming it will then automatically change people’s hearts and minds is foolish. If fact, it might push people away. This is why prayer is so important. It is also why loving and befriending others while also being the change you want to see may be the best way to encourage change in others.
Third, receiving the Eucharist on the tongue while kneeling is based on some fundamental theological dogmas and assumptions. The traditions of the Church speak to centuries of working out the Church’s dogmas and assumptions into appropriate actions, such as the actions of the Mass. If one is ignorant of those fundamental dogmas, then being asked to do something that feels weird and awkward will be resisted. Rather, teach the right fundamentals so well and so frequently that the Church will clamor for communion kneeling and on the tongue, as well as a number of other traditions now seemingly lost to history. The video above may help by reorienting people’s attention to the idea of reverence for the Real Presence, and to the fact that our actions actually mean something and have real consequences. That then can become a foundation upon which to build. Could the video be better, maybe. Is it a start, absolutely. Is it an appropriate way to reach the Novus Ordo crowd? Yes.
I believe one of the best ways to get the Church be become more reverent would be for bishops to have their priests preach repeatedly each Sunday on the Real Presence and related topics. Reinstitute that fundamental belief, and much good will follow. If done well, and assuming the priests have been taught well and actually believe the truth, then I am convinced that after a year (perhaps sooner) the laity will be demanding a lot of the old traditions be reinstated; perhaps accompanied with weeping for what has been lost but what can still be recovered — weeping tears of sorrow and joy.
For now, though, encourage reverence wherever and however you can. Pray that the Holy Spirit will blow the “smoke of Satan” out of the Church, and that true worship and authentic faith will begin to flourish like never before. And be sensitive to where your fellow Catholics are in their everyday lives and understanding, and pray that we have strong, courageous, and faithful bishops.
Rarely do I go to daily the 6:55 AM Mass at our parish. This is a simple, stripped-down Mass compared to Sunday Mass. No music, no pomp, a short homily. It lasts about 30-35 minutes, just long enough to do what it needs to do and short enough to allow folks to get to work — although most who go look as if they are already retired. I don’t often go because of various “logistics” of scheduling and available transportation. If I could, I probably would go every day. I love starting my day with the Eucharist.
I also love the more elaborate Mass on Sundays. There we have a full choir and the nave is usually filled with parishioners. Generally, the Mass really does deserve all the best pomp we can muster. I also love the Traditional Latin Mass I go to on the first Saturday of every month. Fewer people at that one, but the beauty is very special, and I love the reverence and depth. But I also love the daily Mass, because I love our Lord. I do not require anything elaborate. The Eucharist is sufficient.
When I was a Protestant I only knew of church on Sunday morning. I knew there were various other activities, like bible studies, choir practices, and kids’ nights during the week. On very rare occasions we went to the Sunday evening “let your hair down just a bit” service (conservative Baptist style, of course), but going to church was almost always a Sunday morning thing. Becoming Catholic opened me up to a bigger world in many ways (which I’ve documented in this blog quite a bit), not least that Mass is celebrated throughout the week, often more than once per day, and this is happening around the world. In other words, at any given time Mass is be celebrated. Add to this the liturgy of the hours and once sees the Catholic Church is in constant and continual worship of God. I find this truly amazing.
Eventually, when my schedule and means allow, I will likely go to Mass daily.
This is a beautiful video of how a Corpus Christi Procession is done in the midst of one of the world’s busiest and most secular cities, New York City.
I find this wonderful, and I wish so much that we had a Corpus Christi procession in my city. Alas, there are none this year. And for how beautiful that one is, compare it to the size and extravagance of this procession in Cologne, Germany:
Of course, the size and grandeur of such a procession does not speak of faith as much as culture. But culture is very important. Oh that the world, in every city and in every town, would be filled with such processions; Catholics publicly declaring their priorities and commitments.
“Do not invent anything in the liturgy. Let us receive everything from God and from the Church. Do not look for show or success. The liturgy teaches us: To be a priest is not above all to do many things. It is to be with the Lord, on the Cross! The liturgy is the place where man meets God face to face.” – Cardinal Robert Sarah
There was a pilgrimage from Notre Dame to Notre Dame, that is, from Paris to Chartres, through the French countryside.
I’ve written about this pilgrimage and Chartres Cathedral before here. In that post I write about how the youth are seeking a Church that demands more of them than the Novus Ordo Church of their grandparents. I’ve also posted about a recent restoration project at Chartres here, and a wonderful vintage video on the history and glory of the cathedral here.
If you are curious about the pilgrimage, here are pictures of the full three days. They are listed in reverse order–scroll all the way down to see the beginning.
His Eminence Cardinal Robert Sarah showed up on the last day, May 21st, when all the pilgrims had arrived at Chartres:
And he celebrated Mass in the usus antiquior. Here is the full three hours of that Mass, including the entrance of the laity and all their flags, and all the clergy. It looks like it was quite an event, if that’s the right word:
I admit I’m a sucker for these long vérité videos. I love watching the people, getting a sense the event, its noises, etc. What an amazing Mass. I wish I could have been there, done the whole pilgrimage, etc.
Certainly it makes more sense to celebrate Mass in the Traditional Latin form in Chartres Cathedral, rather than celebrating with the Novus Ordo. A building such as this serves the old Mass better, and the old Mass serves the building better; the beauty, history, and magnificence of each in full cooperation.
From the Cardinal’s homily:
Dear Pilgrims of France, look upon this cathedral! Your ancestors built it to proclaim their faith! Everything, in its architecture, its sculpture, its windows, proclaims the joy of being saved and loved by God. Your ancestors were not perfect, they were not without sins. But they wanted to let the light of faith illuminate their darkness!
He goes on to say:
Today, you too, People of France, wake up! Choose the light! Renounce the darkness!
How can this be done? The Gospel tells us: “He who acts according to the truth comes to the light.” Let the light of the Holy Spirit illuminate our lives concretely, simply, and even in the most intimate parts of our deepest being. To act according to the truth is first to put God at the center of our lives, as the Cross is the center of this cathedral.
My brothers, choose to turn to Him every day! At this moment, make the commitment to keep a few minutes of silence every day in order to turn to God, to tell him “Lord reign in me! I give you all my life!”
So much wisdom in those words! And here is a link to the full text his homily.
The following images (as well as the image at the top of this post) also include quotes, in their original French, from Cardinal Sarah’s homily. I grabbed these from his twitter feed:
Sufficit tibi gratia mea
“My grace is sufficient for thee”