Sunday, September 30, 2012
Saturday, September 29, 2012
Friday, September 28, 2012
Notice the authors, none of whom were present at the council, as was our present Holy Father who is my choice when it comes to learning about the Second Vatican Council. Let us pray for these dissenters, who cannot see that their subjective vision for the Church is fading, fading, fading....
Thursday, September 27, 2012
There is no shortage of media coverage, punditry, horse racing, issue ads, and blogging on the upcoming election. How is one who accepts Christ as King to also exercise one's civic responsibility in choosing our governmental leaders? The best statement I have seen addressing this is the following by Philadelphia Archbishop Charles Chaput: (take it to heart):
"The way we lead our public lives needs to embody what the Catholic faith teaches -- not what our personalized edition of Christianity feels comfortable with, but the real thing; the full package; what the Church actually holds to be true. In other words, we need to be Catholics first and political creatures second.
"The more we transfer our passion for Jesus Christ to some political messiah or party platform, the more bitter we feel toward his Church when she speaks against the idols we set up in our own hearts. There’s no more damning moment in all of Scripture than John 19:15: “We have no king but Caesar.” The only king Christians have is Jesus Christ. The obligation to seek and serve the truth belongs to each of us personally. The duty to love and help our neighbor belongs to each of us personally. We can’t ignore or delegate away these personal duties to anyone else or any government agency." Read the whole statement here:
I began my book by taking note that many Catholics after Vatican II were told by pastors, curates, religious or theologians that the sacred council had changed certain aspects of Catholic theology or practice, and consequently had never read the documents of Vatican II for themselves. So it is good to see the popular Catholic press publishing recent orthodox works on the council, but I still am of a mind that Catholics so as not to be hoodwinked, should read the documents for themselves! The manuscript is currently receiving a copy edit, and so I anxiously await the completion of the process, and...publication!
Wednesday, September 26, 2012
why make it easier for him?
Friday, September 21, 2012
Chapter 3 of my book fondly recounts childhood memories of attending daily Mass, said then in what today is referred to as the Extraordinary Form. Here is a piece on the likelihood of the Holy Father offering his first public Mass in the Old Rite....
Wednesday, September 19, 2012
Tuesday, September 18, 2012
Overview of Manuscript: The Smoke of Satan in the Temple of God
by Timothy Wallace
Taking as his point of departure Pope Paul VI’s observation that seven years following the close of the Second Vatican Council conditions in the Church were such that it was as if “the Smoke of Satan has entered the Temple of God,” the author recounts how it was that the misimplementation of the council’s documents resulted in the emergence of what Henri De Lubac termed “a different Church from that of Jesus Christ,” all under the guide of updating (aggiornamento) and renewal. Pope Paul was of the mind that by 1972 the greatest need in the Church was to be defended against the adversary power of darkness, the Devil. For the Pope the unmistakable signs of the Evil One’s penetration of the Church were a vast undermining of Catholic moral teaching (particularly sexual morality), the ideological seduction of fashionable theological errors (particularly neomodernism) which spawned doctrinal uncertainty, a radical denial of God (recall Time’s “Is God Dead?”) and the watering down of and even rejection of the spirit of the Gospel.
After a review of Church teaching on the little-regarded teaching on the reality of spiritual warfare, Wallace recounts how the postconciliar neomodernist heresy emerged as the dominant influence in theology after Vatican II, dividing the council fathers into the majority “progressive,” neomodernist wing, and the orthodox wing, the latter under the guidance of the Paul VI of the Credo of the People of God, as well as two Vatican II periti, Fr. Joseph Ratzinger and Archbishop Karol Wojtyla.
Subsequent chapters outline the influence and effects of theological error in sexual moral teaching, the Mass, religious life, catechesis and the role of the bishop in the face of this error. Wallace reminds us of the relevance of Jesus’ promise that in its attempt to prevail the gates of hell would ultimately fail, citing numerous examples of how the papacies of John Paul II and Benedict XVI have begun the long road back to implementation of the true teaching of Vatican II. The author analyzes this in light of Jesus’ overcoming of the world and its prince, the Devil, now manifest in the Church of the new millennium, ripe with reasons for hope for the new evangelization. The Smoke of Satan in the Temple of God is ideal for Catholics who wish an updated comprehensive analysis of the turmoil in the Catholic Church since the end of Vatican II, and to discover the true teaching of the council from its documents, the realization of which has been the overriding goal of the current Pope and his predecessor.
This book is written primarily for millions of Catholics in the U.S. born and catechized before Vatican II and unaware of the true teaching of the Council. It is forthright in asserting that there are Catholics whose practice of their faith does not differentiate them all that much from those who are not Catholic. Many Catholics of the “baby-boom” generation are alienated from the Church all together because their only exposure has been to a superficial, cultural Catholicism, impotent in the face of an American culture increasingly without faith. Conversely, many others have left hungrier, as they say, for a more “biblically-based spirituality.” These two reactions amount to throwing the baby out with the bathwater.
In addition, it is meant for young people of the “JP II” generation of Catholics, born long after the council but perhaps not fully aware of the turmoil spawned by dissent in the Church which, though on the wane, is still with us today. These young people, especially those in authentically Catholic colleges (Franciscan, Christendom, Aquinas, Ave Maria, etc.) will be the Church of the 21st century, and have an interest in this recent history of the Church. It would serve nicely as a background/survey text in theology courses.
About the Author
Timothy Wallace hold an M.A. in History and currently serves as chair of the Social Studies Department at a suburban Catholic High School in the Archdiocese of Detroit, where he has taught American history and government since 1980. He is also a certified catechist in the Archdiocese, and has taught high school religion in 3 area high schools from 1978-2000. Wallace has participated in numerous St. John Bosco Catechetical Institute and Defending the Faith Conferences at Franciscan University. He has also been the recipient of the University of Detroit Mercy Outstanding High School Teacher Award (1998), and the University of Chicago Outstanding High School Teacher Award (2000), and for scholarship in the field of history is a member of Phi Alpha Theta’s National History Honor Society.
Standard works on the subject, though devoid of analysis of Paul VI’s reasons for of the crisis and the element of spiritual combat in general, are Msgr. George Kelly’s The Battle for the American Church (1979) and its sequel, The Battle for the American Church Revisited (1995); Dietrich VonHildebrand’s The Trojan Horse in the City of God: the Catholic Crisis Explained (1976), Ralph McInerny’s What Went Wrong With Vatican II? The Catholic Crisis Explained (1998), Philip Trower’s Turmoil and Truth: The Historical Roots of the Modern Crisis in the Catholic Church (1998). Other works with chapters on the subject are George Weigel, The Courage to be Catholic: Crisis, Reform and the Future of the Church (2004), and Fr. Richard Gilsdorf, The Signs of the Times: Understanding the Church since Vatican II (2008).
Monday, September 17, 2012
I anxiously await publication of my now complete an edited manuscript of my book, which this blog has since the beginning of the year previewed. God willing, it should be out in the very near future, and available on Amazon, Barnes and Noble, and of course the publisher, Xulon Press. I promise to postupdates in this space...
Wednesday, September 12, 2012
Recently Jimmy Akin posted on his blog an analysis of Paul VI's Smoke of Satan Homily, which, having authored book on the wisdom of the homily, is spot on. In Chapter 1 I write:
During the course of my research for this book, Cardinal Virgilio Noe, the chief Vatican liturgist during the pontificate of Paul VI, in an interview with the Roman Petrus website, related that when Paul spoke of the “smoke of Satan” entering the Catholic Church, he was referring to liturgical abuses. In that denunciation, he said, the Pope “meant to include all those priests or bishops and cardinals who didn’t render proper worship to the Lord, celebrating Holy Mass badly because of an errant interpretation of the implementation of the Second Vatican Council.” While I agree this was indeed a concern, I believe that the Holy Father’s subsequent remarks on this subject discussed above do not take away from the book’s argument, and, were the Pope alive, he would agree with his former master of ceremonies when in the same interview he stated, “Now it is necessary to recover—and in a hurry—the sense of the sacred in the ars celebrandi, before the smoke of Satan completely pervades the whole Church.”
I concur with Jimmy that the Pope intended much more than liturgical abuses.... Search "The Smoke of Satan" in my blog to read pertinent examples!
Friday, September 7, 2012
Sunday, September 2, 2012
In Chapter 5 of The Smoke of Satan, I wrote:
I am one of the generational Catholics schooled in the Faith by the teaching of the Baltimore Catechism prior to Vatican II, which the postconciliar religious education establishment had branded as defective pedagogy; my quarrel with them is not over their contention concerning the style of teaching, but rather their view that the truths of the Catholic faith on the existence and nature of God, the creation and Fall, the Incarnation and Redemption, and the Church set down in the Baltimore Catechism were defective as well.
Vatican II’s Decree Concerning the Pastoral Office of Bishops in the Church mandated for the future that a “directory should be composed concerning the catechetical instruction of the Christian people; this directory will consider the fundamental principles of such instruction, its disposition and the composition of books on the subject,” taking care that particular attention should be given to the views expressed by the council Fathers. The mandate was fulfilled in 1971 with the publication of the Sacred Congregation for the Clergy’s papally-approved General Catechetical Directory, which marked an abandonment of the Church’s usual practice. Nevertheless, the Directory was an orthodox document, approved by Paul VI and stressing the importance of doctrinal propositions and cognitive learning after Vatican II. The intent of the Directory was to provide basic principles taken from the Magisterium and from the Second General Vatican Council — “by which pastoral action in the ministry of the word can be more fittingly directed and governed.” Most telling was the Congregation’s explanation for the need for the Directory:
 Such a course of action was adopted especially for the following reason: the errors which are not infrequently noted in catechetics today can be avoided only if one starts with the correct way of understanding the nature and purposes of catechesis and also the truths which are to be taught by it, with due account being taken of those to whom catechesis is directed and of the conditions in which they live.
The errors referred to in the General Catechetical Directory originated in a turning away from the teaching of Catholic doctrine in favor of experimental liturgical activity and social protest. This prepared the way for the application to catechesis of the malevolent concept of “ongoing revelation” under the leadership of Gabriel Moran. For disciples of Moran, God was to be sought in the modern world, from which it follows that catechesis should be centered on finding meaning in one’s lived experience, an approach which was said to be authoritative following Vatican II.
How nice to see that in the Philippines the chief shepherds are not afraid to take an action long overdue at many nominally Catholic institutions in the United States....