Light in the Christmas Season

Light in the Christmas Season by Pope Benedict XVl published by CTS

If you are still looking for something to read for your spiritual reading during Advent, look no further.

This is another excellent collection of our Holy Father's sermons, delivered during Advent and Christmastide last year.

I have yet to read them all but thought I would bring them to your attention now, as waiting till I've finished would mean it was too late for your Advent reading.

I have read those relating to the four Sundays in Advent, and they are very good: as you would expect.  So I presume to recommend this only half-read: if the second half is no good, send me your copies with detailed notes on why, and I'll give you a refund (if I agree)!

I may even write a proper review once I've finished it.

Fr Z reviews new CTS Sunday Missal

The CTS New Sunday Missal published by CTS

The estimable Fr Z reviews the new CTS Sunday Missal with plenty of pictures and more description than I had included here.  He approves.  As do I (my review is here).

The Message of Bernadette

The Message of Bernadette by Mons Vernon Johnson, updated by Donal Foley Published by CTS

This is one of those rare boks that is so powerful, so Catholic, and so completely at odds with our secular culture that I became aware of twin, and opposing, responses in me as I was reading it.  What I like to think of as my rational part, that is the educated mind, schooled in the liberal arts, kept balking at it.

How can anyone write like this about suffering, urging others to be patient, humble and accepting of it.  Is not this precisely what Kipling was talking about?

The toad beneath the harrow knows exactly where each toothpoint goes;

The butterfly upon the road preaches contentment to the toad.

(Incidentally, I seem to remember a wonderful Wodehouse joke when Bertie describes himself as as much like a toad beneath a Harrow as a chap who went to Eton can be... or words to that effect.  But as so often, I digress...)

The point being that this book is about suffering and our acceptance of it as a gift from our Heavenly Father.  The other part of me, the Catholic part, recognised the importance and profundity of this message.

What Monsignor Johnson does is look at the life of St Bernadette, and others, such as the Fatima seers, and discern the value of the suffering in them - and draw conclusions for us.

It was St Bernadette herself who said: You see, my business is to be ill; and Mons Johnson pays her the respect of taking this seriously.  He comes at this from many different angles, and Donal Foley has brought the text up to date in the light, particularly, of the life and teaching of Pope John Paul ll; but the message is always the same: it may be that we are called to suffer, and if that is the case, just like Our Lord in Gethsemane, we should willingly accept the cup that the Father is offering us.

This is so contrary to all our civilised values and the society in which we live that our intellect rebels at the thought of it; yet it is at the heart of a Catholic understanding of Calvary.  So for example, we read:

'Am I not to drink the cup that the Father has given me?'  The above text can be thought of as a sermon in its own right, and in reality it is one which anyone who is suffering must never forget, something which ought to be imprinted on their minds for ever, if their sufferings are to bear fruit.

The more alien that notion is to us, the more we need this important and powerful booklet.

New CTS Sunday Missal

New CTS Sunday Missal published by CTS

This has just arrived today, and I have to say that it looks very impressive.  It is well-bound and looks durable, with two ribbons stitched in as bookmarks.

It features everything you would expect: the ordinary of the Mass, and the Propers for all Sundays (of all three years)  and major Feast Days.

It also includes parallel Latin texts of the Ordinary and the collects etc. alongside the much-improved English translations.

Moreover, it starts with a section on Catholic Teaching on the Eucharist, which consists of several chapters.  The first is drawn from Sacrosanctum Concilium, the second from Pope John Paul ll's Ecclesia de Eucharistia, the third from Pope Benedict's Sacramentum Caritatis, and the fourth from his Verbum Domini.

It also contains prayers before Mass (in Latin and English) and Thanksgiving after Mass (again in Latin and English) with the traditional prayers such as the Canticle of the Three Children.

Each major feast is introduced with a paragraph or two from the writings of the Holy Father, it is beautifully illustrated, and includes the basic chants of the Mass (including Credo 3 for example).

I also note that on first glance they seem to have addressed some of the rubrical issues I highlighted in reviews of the quickly-produced booklets.

All in all it looks wonderful and I will review it in more depth when I have had it for a little longer.  But thoroughly recommended already!

Altar Missal (new translation)

 

Altar Missal Published by CTS

Deluxe Leather 1566 Pages

RM01 ISBN 9781860827297

I see that the redoubtable Fr Z. has reviewed this on his site, with copious illustrations, so I thought it would be helpful to refer my readers to that.

I do not have a copy, so cannot do my rubrics analysis and comparison, alas...

But it looks a fine volume and Fr Z. speaks very highly of it: 'Spiffing' 

Participating in the Mass and Sacrifice in the Liturgy

Participating in the Mass by Dom Cuthbert Johnson OSB published by CTS
Sacrifice in the Liturgy by Bishop Peter Elliott published by CTS

Both of these booklets are recent publications in CTS's Living the Liturgy series.  The first is by Dom Cuthbert Johnson, who wrote the Simple Guide to the Mass, which I reviewed recently.  I concluded that review by saying I had found the book uninspiring, and I am sorry to say that the same applies to this one.

Don't get me wrong: by and large it is fine and there are some very good points in it, well made; for example: 'Any form of secular greeting, such as 'good morning,' is not to be used since it undermines the significance of what it means to be assembled in Christ; and likewise 'A choir does not hinder the active participation of the people, as has sometimes erroneously been suggested.  To listen is also a form of active participation,' Hurray!   But he continues 'and indeed is a requisite preliminary to all true participation.'  So does that mean deaf people are unable to participate truly?  I am sure that is not what he means.  So what does he mean?  I suspect it's a dig at those who, for example, prefer a silent canon, or (horror of horrors) pray the rosary during Mass.

So here's my summary of the book:

• a lot is worthy, good points well made;
• quite a bit is stodgy: did you notice the significance of what it means? ... it's all a bit like that, and then cant phrases like 'It is in the homily that the preacher breaks the bread of the Word of God...' which really makes me wince and also sets mild alarm bells ringing;
• every now and then there seems (to my paranoid eyes at least) to be a little swipe at traditional practices, or the exhortation of practices that are antithetical to tradition (eg the communicants... should approach in procession remembering that they are the pilgrim People of God being nourished on their journey; it seems to me a very new and anti-traditional practice to mandate what people should think when approaching Our Lord in Holy Communion.  We have a great tradition of varied pious approaches: to impose this one seems wrong, to me.)

Turning now to Bishop Elliott's book, I am glad to say that I found this much more stimulating.  As the title suggests, the focus is on sacrifice, which strikes me as a good idea when considering the Mass.  This infuses all that the bishop writes; so he starts by exploring how we offer sacrifice, following Christ's example.  He points out the appropriateness of an eastward orientation, noting that the recently favoured approach with the priest facing the people 'has given the impression that the celebrant is a host of a meal, rather than a priest offering sacrifice.' He notes that the Holy Father seeks to minimise that impression with the 'Benedictine Altar.'

Likewise, his consideration of the Altar itself is very rich: it is a symbol of Christ, it is the place of sacrifice (and can only be used for this one purpose, he points out) and it is the holy table of the Supper of the Lamb.  He explores the rich symbolism surrounding  the altar and its development through history, and locates it clearly in a Sanctuary, a holy place that is set apart.

He then turns his attention to the people involved in the sacrifice: the priests, the priestly people gathered together, and the whole Church.  Again, this is a rich and inspiring exploration, drawing on tradition, the teaching of the current Holy Father, and the Liturgy itself, and making it clear that the Liturgy is something that God does, gathering us together that we may participate in it.

The next two sections, and for me the heart of the book, traces the idea of Sacrifice in Scripture and Tradition, and The Work of Christ, Priest and Lamb.  These are, in effect, an excellent 20 page essay, which deserves to be read in its entirety and defies summarising.

Bishop Elliott then addresses a series of issues that he feels need to be dealt with, such as Sacrifice or Meal? and One Sacrifice or Many?  Each answer takes us more deeply into the Church's understanding of the sacrificial nature of the Mass, and the chapter concludes with an exploration of theologies of Sacrifice, drawing on the traditions of both the Western Church and the Eastern Christians.

The final peroration is a brief chapter: A Wondrous Mystery.Here he reflects on the need for beauty, awe and reverence in our approach to this great mystery of our Faith.

As the more perceptive reader will have noticed, I found Bishop Elliott's book more inspiring than the previous two I have reviewed, and thoroughly recommend it.

A Simple Guide to the Mass

A Simple Guide to the Mass by Dom Cuthbert Johnson OSB Published by CTS

This is one a series of booklets written by Abbot Cuthbert Johnson designed to help people to get more out of the new translation of the Mass.  He introduces it as a 'Benedictine' guide, by which he means one drawing substantially on the teaching of our current Holy Father, rather than his founding Father (though St Benedict is also quoted, though less frequently).

There are two introductory chapters, and then six chapters that look at sections of the Mass in sequence.  The first of the introductory chapters is Preparing to Participate in the Mass.  This contains so much that ought to be second nature to Catholics, and ought not need saying, but it is not and it does...  So I, for one, inwardly cheer as I read 'Unnecessary conversation both before and after the celebration of the sacred liturgy disturbs an atmosphere which is conducive to prayer and worship.'

I am not quite so convinced by his identification of the essential features of the House of the Lord: the Altar, the Ambo and the Chair. He says, rightly, that 'Enough emphasis has not been laid upon the holiness and sacred character of the altar,'  as the place of sacrifice and the holy table of the Lord, but he omits to mention that it also stands for the body of the Lord (as symbolised by the five crosses for the five wounds, and the stripping of the altar on Maundy Thursday) and also that it contains the bones of a martyr.

The Ambo I still find a strange word and concept: I am probably displaying my ignorance again, but traditionally, the Epistle and Gospel were read at the altar, or the Gospel at a lectern facing North.  Even when that was changed with the advent of Mass facing the people, we talked about a lectern, and it was not seen in this elevated way...

As for the chair, I am happy enough with the importance of the Holy Father's or a bishop's Cathedra, but again, elevating the priest's chair  to the same level as the altar as one of things to pay attention to (and the associated language of 'president') seem to me to be over-egging it a bit.  But then I am not (D.G.) a liturgist.

It does seem a missed opportunity, when talking about preparing to celebrate Mass worthily, to omit any mention of Confession.

The second introductory chapter is The Structure of the Mass.  Again, betraying my age and formation, I was always taught to think of a four-fold structure: We speak to God (Opening prayers, Kyrie, Gloria)  God speaks to us (Epistle, Gospel, Homily); We give to God (Offertory and Canon); God gives to us (Holy Communion).

But Dom Cuthbert , and I gather all modern liturgists, now frame it as: the Liturgy of the Word, followed by the Liturgy of the Eucharist, with a bit beforehand to prepare for it  and a bit afterwards to conclude.

I don't feel strongly about this, but it does seem to me to minimise the importance of the penitential rite, compared with the way I learned it.

The next chapter is The Introductory Rites, and it is followed by five more on the remaining sections of the Mass.  In these, the author takes us through the Mass a step at a time, reflecting on the meaning of the various stages.  It is generally helpful, and has some hurrah moments: 'It is not only inappropriate to use a form of secular greeting such as 'good morning,' but shows a misunderstanding of what it means to be gathered in the name of the Lord.' That alone has to make it worth the cover price!

But if I am honest, whilst the explanations in this and the following chapters are sound, I did not feel I was learning much.  Compared with Knox's masterful Mass in Slow Motion (which is admittedly a much longer text) this feels lightweight.

And there are also niggles: To acknowledge our sin is  a sign of trust in the mercy of God.  Why sin in the singular?  I don't know about the good Abbott, but I have plenty!  And I don't think it is a typo, as he repeats it in the singular a couple of paragraphs on.  It's one of those things, like omitting the definite article, that irritates me and sets faint alarm bells ringing.  And he doesn't give references for all the quotations, which is another niggle...

However, on the plus side, for much of these chapters he directly quotes the Holy Father, so he isn't going too far out of my comfort zone.  But he doesn't really take it anywhere: it's a bit like a picaresque novel: lots of little bits, but the whole seems less than the sum of the parts.

And then there's this:  Holy Communion may be received in the hand or on the tongue.  Saint Cyril of Jerusalem told his congregation, 'When you approach, make your left hand a throne for your right hand, since the latter is to receive the King.'

All true, of course.  But it seems to me that there is implicit in that paragraph a preference for reception in the hand.  Yet, this is referred to as a Benedictine guide to the Mass.  I think it would have been appropriate to mention that our Holy Father, Pope Benedict, clearly demonstrates that reception kneeling and on the tongue is his recommendation.

So all in all, what do I make of this?  It's OK; good in parts, irritating in other parts.  Largely inoffensive, but (for me at least) largely uninspiring.

Divine Mercy Prayer Book

Divine Mercy Prayer Book - Published by CTS

This is an excellent booklet, running to just over a hundred pages, and packed with useful information and prayers.

It starts with a brief Introduction, outlining the origins of the devotion to the Divine Mercy and Saint Faustina's role in that.  There is then a section containing the basic Catholic Prayers: the Our Father, the Hail Mary, Memorare, etc and  Litanies to the Sacred Heart, to the BVM, to St Joseph and to All Saints.

The next section is Message and Devotion to the Divine Mercy, which explains Divine Mercy SUnday, the Image, the Chaplet, the Hour of Mercy, and some notes on spreading the Devotion.

Then follows the largest section of the book: Prayers with St Faustina.  This encompasses the Holy Rosary, the Stations, the Chaplet, the Novena, the Three O'Clock Prayers, the Litany to the Divine Mercy, and then many prayers for specific circumstances.  These draw extensively on the Saint's writings, her records of the dialogues between herself and Our Lord.

There is then a shorter section Prayers through the Intercession of St Faustina, with a Litany and a Novena to St Faustina and a prayer to obtain Graces.  These, too, draw extensively on the Saint's  dialogues between herself and Our Lord.  The book closes with an Act of Entrustment of the World to the Divine Mercy.

I have been immersed in this book since I wrote the last review, which is perhaps some indication of its potency...  Highly recommended!

The Dogma Dogs

The Dogma Dogs  Audio CD: Available here

I know, it's not a book. Nonetheless, it's worth a review.

If you want your kids to wander round the house singing, for example, 'It's Lent, Lent, time to repent', or 'There were 21 Ecumenical Councils, 21 Councils held by Rome,' this is what you need.  There are 11 tracks in a variety of musical styles, covering (as well as Lent and the Ecumenical Councils):

• The Trinity
• The Liturgy
• Pharaoh (Let my people go)
• The 10 Commandments
• Love your Neighbour (or Neighbor, as they have it, but I suppose they can't help being American)
• Love the Lord
• The Lectionary Cycle
• The Two Great Commandments
• Hail Mary

Each is in a different style ranging from some with a country and western feel to others with an RnB bass riff, but I don't have the musical expertise to give all the styles their correct labels; however you can hear a preview of each (and order the cd) here.

I can't say I love every track, but my kids seem to, and there's no doubt that singing helps them to remember things like the 10 commandments - and even the names of the 21 Ecumenical Councils (and I bet you can't do that from memory!

Understanding the Rosary

Understanding the Rosary by Fr John Flader published by CTS

This is a very useful booklet on the Rosary which covers all the basics you need to know to understand the devotion (Of course, fully to understand the Rosary will need more than a lifetime of meditation - which is precisely one of the reasons it is so rich!).

Fr Flader starts, after some introductory remarks, by trascing the origins of the rosary, and the fact that not only popes, but Our Lady herself has encouraged this devotion.

He continues to consider the richness and power of the prayer, andhow it may be sued in different situations, particularly in the family. 

There is then a helpful chapter on different ways of saying the Rosary, including meditating on the mysteries, meditating on the words, considering the intention for each mystery, praying a Scriptural Rosary, and adding words after the Holy Name in each Hail Mary, relevant to the mystery being said (as recommended by St Louis de Montfort, that great champion of the Rosary).

Fr Flader then considers and answers some common objections to the Rosary, and then lays out a schema, showing each mystery,with five possible topics for meditation, and five possible intentions for each,  This provides a huge richness for a meditative approach to the Rosary (he points out one should select only one of the five for each time one says the prayer).

There is a brief section on how to say the Rosary, in case the reader is not fully familiar with the prayers and structure of the devotion, and ends with a conclusion and a quotation from St Alphonsus, as relevant tot he 21st century as to his own time.

All in all an excellent booklet, and highly recommended.

Sunday Mass Readings

Sunday Mass Readings By Thomas O'Loughin Published by CTS

My review of this booklet can be summarised in two reflections.  Firstly I found this fascinating.  Secondly, I have rarely been so out of sympathy with a CTS publication on so many levels.

To start with the positives: Professor O'Loughin (Historical Theology, Nottingham University) clearly describes the thinking behind the current (1969) Lectionary and its structure.

First of all he makes the case for having a Lectionary at all: to ensure the whole Gospel is proclaimed and thus to avoid the risk of us merely choosing our favourite readings, or avoiding the difficult bits, and to have some sense of uniformity across the whole Church.

He makes clear the twin desires to have a sequential reading of the Gospels over successive Sundays and also to have appropriate readings for the great seasons (Advent, Lent) and Feasts of the year.  That leads to the three year cycle, with St Matthew's Gospel being read in year 1, St Mark's in year 2 and St Luke's in year three.  St John's Gospel is read in part in Advent and Lent, and in part in year 2, interspersed with St Mark's.

He also explains how the first readings are chosen to relate to some aspect of the Gospel, and that the psalm is chosen either in relation to the first reading or in relation to the Gospel.

He then deals with the trickier issue of the Second Reading.  This, he says, 'stands on its own and is connected with neither the first reading nor the gospel' (his emphasis and [lack of] capitalisation).  This is clearly something of a problem to him, but he makes the best of it, explaining how we couldn't really omit such a reading, nor sensibly place it anywhere else, even though it breaks the link between the first reading and the Gospel.

He then looks at how the Lectionary treats the Gospels, breaking them up into Units, comprising some narrative and some discourse sections on various themes.  Thus in year A, St Matthew's Gospel is seen as consisting of 7 Units, and these are then divided into 34 readings, of which 15 are narrative, 16 are discourse and the remaining 3 are, mysteriously, neither. (Poor old St Mark, uniquely, finds the Units in his Gospel are then broken into Stages, too!)

He takes us through the detail of this, for each of the three years of the cycle, with useful tables showing how the Gospel and first readings relate.  Then there is a slightly more apologetic chapter outlining the sequence of second readings through the three year cycle, and a Conclusion, summarising his main points.

As I said, I found this fascinating.

And as I also said, I found myself entirely out of sympathy with this booklet.

There are four reasons for that.  One is that I am not a fan of the new Lectionary itself.  The second is that I found claims made in the book which are misleading or simply not true. The third is that the booklet is poorly written and often lapses into a cant jargon which I detest.  The fourth is that it is  poorly edited, so that there are sentences which simply do not make sense.

So to give some substance to my complaints...

The New Lectionary, it seems to me, is part of a bigger project, the post Vatican 2 'Reform' of the Liturgy, which I think was flawed in many ways.   Specifically, the new Lectionary seems to me to treat the Mass as something 'in which we should be interested.'  I have a different view: that ideally we shouldn't notice the Liturgy as such, because we are focussed on God.  Just as I think a priest should disappear, as it were, not impose his personality on the congregation, so that we can see God through him and his actions, so I think liturgy should disappear, so we encounter God through it.

That is not to say that we should not study Scripture; simply that the Mass is not really the place for that. That is what Lectio Divina, conferences, meditations and retreats are for.  That is clearly a personal view, but I think reflects at least one strand of Catholic tradition, and one that has been totally disallowed by modern liturgists.

The whole schema of Units (and even Stages) about which Prof O'Loughin enthuses reminds me of the rather limited view of education which modern educationalists have imposed on our schools, in much the same way as Father starting Mass with 'Good Morning everyone' reminds me of school assemblies.  It's all rather infantile...

On my second point, the main thrust of Prof O'Loughin's argument is that the new Lectionary gives us all of the Gospels, without selecting out those bits we may not be in sympathy with.  But a casual glance at his tables shows that in fact it is a selection that we get: the Gospel readings are not strictly sequential - there are gaps, and many verses are omitted from both first and second readings.  Someone with more time on their hands than me might usefully go through those to see if there is a theme...  Moreover, he asserts: 'On any Sunday the same readings will be heard in every Catholic community around the world.'  That is simply not accurate.  In the first place, any community that uses the Extraordinary Form will have a different set of readings.  Moreover, even with in the Ordinary Form, there are differences of calendar (translation of feasts to Sundays in some areas, but not others, for example).  I may be being pedantic there, but it seemed to me that this set the tone for the book (it occurs on the first page), as aspirational and idealistic rather than strictly accurate.

To illustrate my third complaint, beyond noting that the title Saint is never used of the evangelists nor St Paul (nor anyone else), and the Gospel is firmly in lower case throughout, I will simply quote a few passages: either you will agree with me or you won't.

So on certain days in the year when key moments in the Christ-event are to be celebrated, the readings are the same each and every year.
Jesus himself used them [the psalms] as prayers, and we continue to sing them as Church's song of praise.
As with schematic divisions of the gospels it is neater to look at in the abstract, than in terms of actual lections chosen.
These books are our gospels, and because the remembering Christ is at the core of our gathering, hence the reading from a gospel is at the heart of our readings.

And then, my fourth complaint, there are the textual and typographical errors that betray poor editing:

On page 16 we read: 'but it is good to remember that four views from different angles are always between than just one or a blur of all four.'
On page 17 we have 'preaches and inaugurated,' where both tenses should coincide.
The headers for the Lectionary Units are inconsistently incorrect (pp. 25, 26) and the word unit is used when it should be stage on p.26 making it hard to follow the analysis.
On page 33 we fine 'whereas the Luke's texts.'
On page 37 we find 'have a change' where it should be 'have a chance.'

So buy the booklet, by all means (it's only £1.95) and you may get some valuable insights into the thinking behind the current Lectionary.  But don't say I didn't warn you: caveat lector!

A New Hospital Prayer Book

A New Hospital Prayer Book Published by CTS

This is a very useful prayer book.  It starts with some of the best known Catholic payers (Our Father, Hail Mary etc), which one may feel hardly need to be included (though there absence would be outrageous, of course).  But there is also the practical consideration that when one is ill, sometimes memory plays tricks on one, and the distress of not being able to pray a well-loved prayer for that reason will be relieved by having the text at hand.

There is then a selection of prayers specifically for use in hospital, ranging from prayers of  acceptance or prayers before an operation or surgery.

This is followed by reflections on the Stations of the Cross, and some Prayers to Our Lady, including the mysteries of the rosary.  I think an opportunity was lost here to include some meditations on the mysteries - perhaps specifically related to being in hospital.

The next section is Prayers for Expectant Mothers, ranging from a prayer for the child in the womb through to a prayer for a new born child.  It also includes a prayer for a sick child, and a prayer on teh death of a child.  I wonder about the appropriateness of this prayer at this point in the book.  If I had a sick child and were looking for the prayer for that, and then saw that the very next prayer is 'on the death of a child,' I might find that needlessly upsetting.

There is then a helpful section on Scripture Readings and Ways to Pray, which starts with some help for those who find that they can't pray.  It also includes a selection of passages from the Bible for reading and meditation, mainly from the Gospels, with a few from the Psalms and one from St James.

The next chapter is Saints for the Sick, with brief pen-portraits of St Camillus de Lellis, St Paul of the Cross, St Germaine, St Peregrine, and St Bernadette.  That is followed by the Sacrament of Penance, (including examination of conscience as well as what to say in confession); the Rite of Communion for the Sick, and a chapter on the Anointing of the Sick.  It concludes with the Night Prayer of the Church.

All in all, this is a very good booklet - and would make an excellent gift for anyone who is facing a stay in hospital.

Why Go To Confession?

Why Go To Confession? by Fr John Flader Published by CTS

This brief booklet does just what it says on the cover - and does it very well.

It opens with a brief reminder that Confession is a gift from Christ.  In one sense, there is nothing else that needs to be said: how stupid and ungrateful to leave a gift from Christ unused - like a spoiled child not reading the slightly more challenging book he is given for Christmas by loving parents who know he will get a great deal from it if only he takes the trouble...

But Fr Flader knows that there is more to be said, especially in our times, about the need for individual, sacramental confession.  So the first chapter explores the reasons for Christ giving us this great treasure:

• We all sin
• We have a need to apologise
• We need to tell others what we have done
• We need to know that we are forgiven

He follows this with a brief reflection on the dedication of priests to this sacrament, including some inspiring anecdotes of priests and bishops going well beyond the call of duty (following, perhaps the call of love) in striving to make the sacrament available.

He then explores the many benefits of Confession:

• Forgiveness of our sins
• Growth in self-knowledge
• Humility
• Sincerity
• Sanctifying Grace
• Actual Grace
• Strength in the Spiritual Struggle
• Spiritual Direction
• Penance
• Reconciliation with the Church
• Healing of the Person
• Joy and Peace

He points out how much more efficacious confession is than, say, therapy...

Given all that, he highlights the benefits of frequent confession, which the Church has long seen as foundational to any progress in the spiritual life.

So far, this is all good stuff, and a useful refresher and reminder.

But it was the next chapter that brought me up short: Helping others to go to confession. Of course it is obvious: if one has such a great gift, one should be keen to share it.  And of course, as a father, I make sure the children get to confession (though not perhaps as regularly as we should...).  But beyond that, I have done little or nothing to encourage others to go, and that is surely a failing.

The book concludes with a brief exhortation to have recourse to Our Lady as the refuge of sinners, and then a useful Examination of Conscience, based on the 10 Commandments.

So in terms of encouraging others to go to confession, a good starting point would be to give them a copy of this booklet, along with appropriate conversation and context to make sense of it; and of course to pray to Our Lady for them to have the courage to act on it.

And to set a good example...

Thoroughly recommended.

The Reformation In England

The Reformation In England by Raymond Edwards CTS Concise Histories

Like many English Catholics, I suspect, I have always vaguely thought that Henry Vll founded the Church of England in order to break with Rome and indulge his taste for serial monogamy.  Added to that are snippets remembered from A Man For All Seasons, and of course The Stripping of the Altars, with vaguer memories of Cranmer's Godly Order.

The truth is somewhat more complicated than that, of course.  Henry was not a Protestant theologically, and Protestantism didn't really take hold in England for a long time after his death.

Raymond Edwards takes us through the complex politics of the Reformation in a clear, lucid and interesting way.  Starting by acknowledging and dismissing the Whig received view of the period, he then outlines the background to the events in England, by describing what was going on in Europe, with particular reference to Luther and Calvin.  Given the recent coining of the term Taleban Catholic to describe someone faithful to Tradition and the Magisterium, I was amused to read his comment on Calvin: 'The best recent practical analogy to his puritanical rule over Geneva is that of the Taleban in Afghanistan.'


He then closes in on England, describing the state of the Church, the hostile reaction here to Luther and his ideas, and the King's Great Cause: his desperate desire for a male heir.  The roles of Wolsey, Cromwell and Cranmer are explained as the drama unfolds to the Act of Supremacy and the Catholic Martyrs.

He then outlines the popular resistance to the imposed changes, the devastation caused by the suppression of the monasteries on largely spurious grounds, the Pilgrimage of Grace and the treachery with which it was overcome, the death of Henry (1547) and the reign of the infant (9 year old) Edward Vl.  Here Seymour comes to the fore: as Lord Protector, and with a huge vested interest in the 'reform' as he and his supporters had profited enormously from the sacking of the monasteries. It was at this time that the attack on traditional Catholicism in practice really accelerated.  'In the summer of 1547, Injunctions were issued ordering images to be destroyed, prohibiting feast and fast days. the use of the Rosary, the burning of lights in Churches except for two on the altar, and all religious processions whatever.  This was followed by the imposition of the Book of Common Prayer, and the start of the campaign by Ridley to remove altars and replace them with tables.  The evidence suggests that all of these reforms were unpopular with vast parts of the country and had to be imposed by main force.

Mr Edwards then outlines the restoration of Catholicism on the accession of Mary (1553), and the enthusiastic response of the people to that restoration.  Her untimely death in 1558 was a disaster for Catholicism in this country, as she was succeeded by Elizabeth.  The 1559 Act of Supremacy was refused by all but one of the bishops, who were deprived of their sees and were imprisoned unless they fled the country.  This was followed by the 39 Articles, the Catholic Uprising, and the Excommunication of Elizabeth.

From 1574 onwards, missionary priests began arriving in England, risking their lives to preserve the Faith in this country and minister to the Faithful.  Mr Edwards considers the evidence for the continuing Catholicity of England even under this hostile regime, but by the 1580s, it was only a remnant that still practiced the Faith.  Then, of course, during the reign of James l there was the notorious Gunpowder Plot.

This is a very readable and clear account of a fascinating period, of seminal importance to English Catholics - very highly recommended!

The Little World of Don Camillo

The Little World of Don Camillo By Giovanni Guareschi

Indulge me: this is one of my all-time favourite books, and I can scarcely believe I have not already reviewed it.

(Oddly enough, I am reviewing it now, because I was about to write a review of St John of the Cross, which I've just finished with great enjoyment, only to find I have already reviewed that one.  I did start to suspect, about halfway through, that I'd read it before...  The joys of middle age!)

Anyway, to get back to Don Camillo: if you don't know Don Camillo already, a huge treat is in store.  If you do, but only through the (very good) films, then a fresh treat is in store.  And if you know the books  intimately, you will need no encouragement from me to re-visit them, so don't waste your time reading this - pull the Little World off the shelf and dive in.

So I will assume that anyone still reading this has not yet read The Little World.  Briefly, the little world is a small village in the Po Valley in northern Italy, in the years just after World War 2.  Don Camillo is the parish priest: a strong, and headstrong, no-nonsense priest, who puts the muscle into the Church militant.  His adversary in many of the stories is Peppone, the Communist mayor of the village: also the village blacksmith and the only person in the village who could seriously trade blows with the priest.

Although constantly at each other, the relationship between Don Camillo and Peppone is subtle: they are friends as well as enemies.  They have been through the war together, and have a grudging respect for each other.  When not trading blows, they may well share a bottle of wine; and when the bishop exiles Don Camillo, Peppone and the rest plead to have him back.

And the same is true of some of Peppone's side-kicks: when Smilzo seals Don Camillo's clothes whilst he is swimming and then has to brave a minefield to return them, Don Camillo acknowledges his bravery from behind the bush where he is hiding:

"And now you can come round here. You have earned the right to see Don Camillo in his drawers.'


Smilzo obeyed him.


"Well?  And what do you think of a parish priest in drawers?"


"I don't know," stammered Smilzo.  "I've stolen a few trifles and I've hit a fellow now and again, but I've never really done any harm to anyone."


"Ego te absolvo," replied Don Camillo, making the sign of the cross on his forehead.

Likewise, although Don Camillo is the hero of these tales, he is often in the wrong, particularly in his conversations with the Crucified Christ.  As he says in one moment of exasperation: "There is never any use in arguing with You!"

Each chapter is a short story in its own right, covering incidents ranging from Peppone's confession to a trial of strength at a funfair, and the football match between Don Camillo's team and Peppone's.  And each is told with a simplicity and luminous good humour that makes you smile from start to end.

The translation is excellent, too, as are the cartoon drawings.

You will gather that I am a fan: when you have read them, you will be too.

A Priest Forever

A Priest Forever - Continuity in an age of Change by Fr John Saward Published by CTS

This short booklet is the text of a talk originally delivered by Fr Saward to the Confraternity of Catholic Clergy.

In the introduction, Fr Saward relates, briefly, the vocation of the Curé d'Ars, and Fr Saward's thesis of the two aspects of priesthood he particularly wants to explore: being a priest, and then becoming what a priest is called to be.

He then starts by explaining what a priest is (not what he does, but what he is).  That is, the sacrament of Holy Order changes the very being of a priest into something else: alter Christus (another Christ).  In order to understand what that means, Fr Saward then explores the Priesthood of Christ, in a profound meditation; this is in several sections:

Jesus the priest
Jesus: priest as man
Jesus: a priest forever
Jesus: sacrificing priest and sacrificed victim
Jesus: priest foever after the order of Melchisidech

This is so accurately, concisely and cogently written that to attempt to summarise it is pointless.

The same is true of the next chapter, which is about Participation in Christ's priesthood and explores how it is that priests share in Our Lord's priesthood at an entirely different level from the universal priesthood of the faithful.

Fr Saward then goes on to consider what a priest is called to become: Sacerdos secundum Cor Jesu (a priest according to the Heart of Jesus).  Here he makes clear the distinction between the supernatural character confirmed by the sacrament of Orders and the spiritual virtues he must acquire in order to live up to that calling.  Again St John Vianney is the example.  Fr Saward makes it particularly clear that it is precisely through praying the Mass that a priest can develop his soul.  He then offers a short lectio divina on the psalm Judica me (the psalm which opens the Mass in the Extraordinary Form) and reflects on its relevance to the celebrating priest.

He ends by referring back to a point he made right at the start: that Christ's priesthood started at the moment of His incarnation - in His immaculate Mother's womb.  For this and other reasons, he commends all priests to her intercession and recommends that they foster a true devotion to Mary.

This is a particularly good book for priests, naturally enough.  However, for the laity too it has much to offer - and in particular for anyone who is wondering about his vocation, or who has a son contemplating his vocation.  Highly recommended!

Libro de Oración Común

Libro de Oración Común (A simple prayer book: Spanish:English) Published by CTS

This is an updated version of the well-known Simple Prayer Book, in a bi-lingual version (Spanish and English) with the text of the new translation of the Mass (in the English section - the Spanish translation of the Mass remains the same, of course).  This is clearly valuable for Spanish speakers who find themselves in this country (or indeed for those like me with dim memories of Spanish learned years ago and not practiced since, who wish to refresh it a bit...).

A few thoughts strike me straight away.  One is that it would make so much sense in our multi-cultural, multi-lingual world if we had a common language of worship (Latin, say...)  Another is that looking at the Spanish text of the Mass alongside the English, one can see how much closer the new English translation is to the Spanish than the old would have been.

And then there are some interesting differences in the italicised notes between the prayers; these seem to be a mixture of rubrics and explanatory notes: a not entirely happy mix, at that.  The English and the Spanish divert here quite substantially, making me wonder if the CTS has just lifted the Spanish version from some other source and placed it alongside the English, without giving any thought to the correspondence between the two.

For example, in the Spanish (p 9) the priest reads the entrance antiphon proper to the day, just before the penitential act; whereas in the English (p8): The Priest, or a Deacon, or another minister, may very briefly introduce the faithful to the Mass of the Day.  

In the Spanish, all call to mind their sins with the prayer: I confess etc  In the English: Then one of the following forms is used: I confess etc

In the Spanish (p23), The priest presents to God the gifts of bread and wine which, by the Consecration, will become the Body and Blood of the Lord.  In the English (p22) The faithful express their participation by making an offering, bringing forward bread and wine for the celebration of the Eucharist.  

In the Spanish (p69): Then, if it is deemed opportune, the deacon or the priest adds:...  In the English (p68): Then the Deacon, or the Priest, adds:...  and so on.

The Spanish are not told to approach in a reverent procession and receive Holy Communion standing...

Which brings me back to the earlier point: are these notes descriptive or prescriptive?  Are they rubrics or not?  Who wrote them?  Are they binding?  Are they binding only on English-speaking Catholics but not Spanish-speaking? (Now you understand why I want to brush up my Spanish!...)

The common prayers are more straightforward, though the Spanish ones are often wordier.  I can't put my hand on my old Simple Prayer Book, but as I remember, there were many more common prayers in it.  However, this is a fair selection.

The CTS still hasn't put its proof-reading problems behind it: just to give a couple of (many) examples: in the Spanish on page 15, the text repeats the note: Sólo se hace una segunda lectura los domingos y los solemnidades.  On page 76, the booklet changes from the Ordinary of the Mass to Common Prayers.  That is reflected in the headers on each page: Common Prayers on the English pages, and Oraciones Comunes on the Spanish side.  But mysteriously, on pages 83 and 85, the Spanish reverts to Ordinario de la Misa while the English still (and correctly) remains Common Prayers.

So this is a useful book for Spanish speakers in England - but also not without interest to those of us who are watching the political aspects of the implementation of the new translation of the Mass...

Thomas Becket

Thomas Becket by J.B. Midgley, published by CTS

This is a fascinating account of the life and death of St Thomas Becket, the saint in whose honour Canterbury became one of the greatest sites of pilgrimage in the medieval world (cf Chaucer's Canterbury Tales)

The overall story has a striking resemblance to that of a later Thomas: a good friend of the king, appointed to the high office of Chancellor, but then putting duty to God above that of friendship or duty to king - and paying for it with his life.

The details, of course, are very different.  Thomas Becket was born several centuries before Thomas More, in 1118.  He was educated in Paris, and then practiced as a notary in London, before being taken on as a protege by Theobald, Archbishop of Canterbury.  Here his learning, character and diplomacy quickly earned him a sound reputation in the turbulent times of the twelfth century.  When Henry ll came to the throne (1153) Theobald proposed Thomas for the role of Chancellor, and Henry accepted this.  The two men got on well, and Thomas was an accomplished diplomat.  On Theobald's death, it was Henry who wanted Thomas to succeed him as Archbishop of Canterbury.  Thomas had a premonition that this would not sit well with their friendship...

Over time, the almost inevitable conflict between a king eager to assert his authority, and an archbishop keen to maintain the Church's rights and privileges, began to well up between these two strong characters.  Eventually, the conflict escalated to the point where Thomas had to flee the country to France.

Midgley traces the complexities of the conflict in a clear fashion, elucidating both the political and the spiritual aspects, and traces the path all the way to the fateful day in the cathedral, when the tempestuous knights, acting, they claimed, on the king's will (something Henry always denied) murdered Thomas in the Cathedral itself.

This is one of the great foundation stories of English Catholicism, so it is a shame that this booklet seems to be out of print already (I could not find it on the CTS www site).  However, it may be available in bookshops if the stock is a bit out of date, and is thoroughly recommended.

Ronald Knox

Ronald Knox by Fr Ashley Beck, published by CTS

This is a very interesting and eminently readable brief account of the life of one of the 20th Century's great English Catholics.

Knox was a convert - his father was an evangelical bishop in the Anglican communion.  Like so many converts, he took his Faith seriously, and took the trouble to know it well.

He was also extraordinarily clever and industrious: Captain of the School at Eton, President of the Union (debating society) at Oxford, and winner of many academic prizes.

The Great War had a huge impact on him as he lost many friends: as a clergyman (Anglican at this stage) he felt he could not bear arms himself, and served as a teacher during the War.  His conversion occurred towards the end of the War, the result of a long, slow and at times painful process: his father was vehemently against him converting.

Knox wrote incessantly: both serious and frivolous work, but all of a high quality.  He was also in great demand as a preacher, and was eventually appointed to be the Chaplain at Oxford University.  It was during this time that he wrote one of his best apologetic works: The Belief of Catholics.


However, his major work was his translation of the Bible.  He tried to render it into a comprehensible and timeless English, working primarily from the Vulgate, but always consulting Greek and Hebrew texts and noting variants, and always informed by a Catholic understanding.  This tremendous undertaking - perhaps the last time a single person has translated the whole Bible, rather than a committee or team - was undertaken at the time that he was chaplain to a girls' school that had been evacuated from London during the Second World War.

This was also the period when he wrote The Mass in Slow Motion and The Creed in Slow Motion.  Both of these were originally series of sermons delivered to the girls in his care. They are both completely suitable for reading to (or better with) children now; particularly if you also have access to the Extraordinary Form of the Mass, which is the Mass he so carefully illuminates.

He was profoundly shocked by the dropping of the atom bombs on Japan at the end of the war - and by the silence of the Bishops afterwards, and eventually wrote God and the Atom, examining the situation in the light of Faith, Hope and Charity.

After the war, he moved to Mells, where he wrote his favourite book, Enthusiasms, as well as translating Saint Therese of Lisieux's autobiography.  He died at the age of 68 in 1957.

All this is clearly recounted in this biography; but the final chapter is more of an assessment, and here I diverge for Fr Beck somewhat.  Fr Beck writes: "Because so much of his writing and preaching is so firmly centred on the way in which Mass was celebrated seventy years ago, it is perhaps easy to restrict his insights to that form of the Roman rite, and to assume that he would, were he alive now, avoid the 1970 Missal like the plage."  [This position is] "damaging to the Church and false to his memory."  Fr Beck adds in a footnote: " Waugh claims that Knox was unhappy with the liturgical changes introduced in the 1950s such as the revision of the Holy Week rites and small introductions of the vernacular.  However, in The Mass in Slow Motion, Knox makes a number of suggestions which anticipated later reforms[...] One of his constant concerns was the ignorance of the Old Testament among most Catholics, so it is inconceivable that he would not have welcomed the vast increase in Old Testament readings, both on Sundays and weekdays, in the 1969 Lectionary, and the two- and three-year cycles which increased so much the amount of Scripture read at Mass."

I think that Fr Beck is here interpreting from a particular standpoint, and I am not sure his interpretations are accurate.

Firstly, to talk about the Mass 'as celebrated seventy years ago' is slightly anachronistic.  The Mass wasn't celebrated like that for a period of Knox's life, but from centuries back... a fact of which Knox was keenly aware.  Whilst I am sure he would not avoid the 1970 Missal like the plague, I do not think he would have liked it.  To dismiss Waugh's testimony simply because Fr Beck does not like Waugh's snobbishness (as is apparent earlier in the book) seems to me an injustice: I do not believe Waugh would invent such a story about Knox, and the word 'claims' seems prejudicial to me.

The suggestions which Knox made in The Mass in Slow Motion are very close to the ideas of the Council Fathers; but not to the ideas of the committee that produced the 1970 Missal, still less to those of the ICEL translators;  as a translator, Knox would have been shocked by the shoddy and deliberate partisan translation used in the UK: he writes compellingly on why we pray "I believe" not "We believe."  As for the Lectionary, one may wish that Catholics read and study the Bible more, without believing that the yearly cycle (with all the benefits that brings of creating a profound familiarity with the Liturgical Year) should be jettisoned for something with which it is impossible to become familiar.

Having said which, I still recommend this book: all the biographical material is interesting and well written, and I am perhaps being too picky in my irritation with the adoption of Knox to a post-Vatican 2 mentality...  I am sure he would have been a big fan of our current Holy Father.

(Looking for the image of this booklet on the CTS www site, I have failed to find it, so it may be that it is no longer in print...)

Back from Chartres

I have recently returned from the pilgrimage to Chartres.  I was privileged to be the chef de chapitre of one of the Juventutem (Youth) Chapters, under the patronage of St Edward the Confessor, and the Spiritual Direction of Fr Mark Withoos.

Most of the Chapter were young Americans, and they made excellent company, as did Annie, my eldest daughter, and the only one of our children able to come this year, due to exams etc (the others were most upset...)

As ever the pilgrimage was a great occasion: some 8000 pilgrims marching from Notre Dame de Paris to Notre Dame de Chartres, some 65 miles over the three days; Mass in the traditional (Extraordinary) rite in the middle of the woods and fields on the first two days, and in Chartres Cathedral on the third.  Countless rosaries, meditations and hymns as we walked, not to mention marching songs and convivial Catholic conversation.

For any who have never experienced it, this is a wonderful source of penance and grace...

A Bit of a Break

Sorry for the long silence on this blog.  Over the past month I have been quite busy translating meditations from French into English, for the English Chapters of the Chartres Pilgrimage.

If you don't know about the Chartres Pilgrimage, you should.  It is a traditional pilgrimage from Notre Dame de Paris to Notre Dame de Chartres.  76 odd miles over three days (most over the first 2, about 30+ miles per day).  All liturgies (including magnificent Pentecost Mass in the woods) in the traditional rite of the Church.  A fantastic, though tough, experience: my eldest daughter and I are going this year: the other kids can't due to A Levels, GCSEs and other flimsy excuses - and are very sad...

If you're going on the pilgrimage, say hello.

Normal blogging will be resumed on my return.

YouCat

YOUCAT Published by CTS

I must confess that my heart sank at the idea: the Catechism adapted for youth.  After 40 years or so of Youth Masses, teen-friendly music, Childrens' Liturgies and so on, I am not a big fan of what passes for appropriate adaptation for young people in the Catholic Church.

I should have known better. The Holy Father, (who oversaw the compilation of the new Catechism of the Catholic Church (CCC - 1997) at the request of the then Holy Father, John Paul the Second), was the power behind this - and it shows.  He delegated it to a team led by Cardinal Schönborn, and they have done a magnificent job.  There is no dumbing down here.

The structure of the book is based on the structure of the CCC (and indeed of the older Tridentine Catechism): Faith, Sacraments, Life in Christ, and Prayer.

Rather than producing a comic book format or some such disaster, Cardinal Schönborn's team have taken the tried and tested formula, beloved by youth (and others) of questions and answer format; reminiscent of the Penny Catechism in the UK, and (I understand) the Baltimore Catechism in the USA (and doubtless many others in other countries).

Each question is answered succinctly but fully, and followed with a reference to the appropriate paragraphs of the full CCC.  Most then have a further explanatory paragraph.  Each page also has margins filled with relevant quotations from the Holy Bible, from the writings of the Doctors of the Church and other Saints, from the writings of the current and previous Holy Fathers, and from other thinkers and writers worthy of quotation.

There are also definitions of important words, and many pictures: works of art, photographs and line drawings.

At the end of the book is a clear subject index, along with an index of terms defined, and a list of abbreviations.

All in all this is a beautifully produced piece of work that will genuinely appeal to teenagers and adults too.  The only faults I can find are on the outside: the name YOUCAT does not do justice to the value of the book, in my view, any more than the blurb on the back, which concludes: 'YOUCAT is certainly the "go-to" place for young people to learn the truth about the Catholic Faith.'  Fortunately, these infelicities belie the serious, sensible and accessible tone of the contents.  Thoroughly recommended: buy several and give them to any young people you know who may be interested in learning more about their Faith.

Jesus of Nazareth: Holy Week

Jesus of Nazareth: Holy Week by Pope Benedict XVl - available from CTS


This is the second volume of the Holy Father's examination of the life of Our Lord.  I reviewed the first volume enthusiastically here. I note with passing pleasure that the Holy Father dated this book exactly a year ago today.
I have been reading this throughout Lent, culminating with the chapter on Our Lord's crucifixion on Good Friday and His resurrection on Easter Sunday.  This may have made it particularly powerful - it certainly enriched my Lent and particularly my Holy Week - but I do not think the book needs anything to add to its inherent power.
As ever, the Holy Father writes with a deceptive simplicity.  He is clearly very intelligent, very well read, and very wise, but rarely is this a difficult text to read.  However the insights and profundity of his thinking constantly stopped me in my tracks; and as I said in my previous review:

the wonder of this is reading about events one knows so well, and repeatedly finding new insights and understandings.  Some are a blinding flash of the obvious - 'how had I not seen that before?' - but others are wholly new knowledge - 'well, I never knew that!'

It is fairly pointless to pick out particular quotations out of context: it is in part the synthesis of a complete understanding that makes this such a remarkable book.  But one of the features of the book that is particularly important is the Holy Father's ability to draw on a deep understanding of the Old Testament to inform his reading of the New.  

In the first volume, the Holy Father's intense respect for the Jewish people came through, not least in his discussions of the work of Neusner.  Here again, we find that the Holy Father is at pains to address how Christians view the Jewish people.  Most memorable for me is his understanding of the phrase: 'His blood be on us and on our children.'  He sees these words as unintentionally prophetic (as were Caiaphas' when he said 'it is better that one man should die for the people...').  The blood of Christ is different from the blood of Abel: it cries out for forgiveness not vengeance.  Therefore 'these words are not a curse, but rather redemption, salvation.'

Another very important section is that on the Resurrection.  Here the Holy Father makes clear how different Christ's resurrection is from the raising form the dead of Lazarus and others.  They are doomed to die again in the fullness of time.  Christ will never die again - and in his risen bodily state is quite different from his pre-resurrection state, to the point of being recognisable more with the eyes of Faith: and particularly in the sharing of food.

It is impossible in a short review to do justice to this book: all I can do is urge you to read it, and to read it carefully, slowly, and then to re-read it.  It will richly repay such attention.

And remember how it closes, based on the conclusion of St Luke's Gospel: 'The gesture of hands outstretched in blessing expresses Jesus' continuing relationship to his disciples, to the world.  In departing, he comes to us, in order to raise us up above ourselves and to open up the world to God.  That is why the disciples could return home from Bethany rejoicing.  In faith we know that Jesus holds his hands stretched out in blessing over us.  That is the lasting motive of Christian joy.'

Lent - Walking towards the Resurrection

Lent - Walking towards the Resurrection Pope Benedict XVl, Published by CTS

I am breaking my normal practice by reviewing this booklet while I am only halfway through it.  There are a couple of reasons for this.  One is that it is a long while since I posted, as I am deeply immersed in the Holy Father's new book on Our Lord, and will be for some time.  The second is that if I wait till I finish this, it may be beyond Lent...

However, I have read all the chapters up to the start of Holy Week, and they are excellent.  This is a collection of the Pope's homilies, and addresses made during Lent of last year.  They are selected and arranged to form a sequence starting with an introductory comment about Lent, followed by sermons delivered on Ash Wednesday, and each of the Sundays of Lent, and then each day of the triduum, and finally Pentecost.

As so often, with the Holy Father, these are very easy to read, but very profound.  He has the great teacher's gift of being able to introduce you to new, subtle and complex thoughts in a very accessible way.

We have been using these sermons as the basis of some Lenten discussions with some friends: meeting and reading the sermon relevant to the week we are in, and then discussing it.  Each time, in a short passage of maybe two or three pages, we have been astonished at the depths of what the Holy Father is conveying, its resonance and its relevance.

For example, the Holy Father preaches on the Transfiguration on the second Sunday in Lent.  He picks up on the fact that once the cloud had passed, the disciples saw 'Jesus alone.'  He then draws a miniature medication out of these words, indicating that 'Jesus alone' is all the Church has been granted, and must suffice on the journey.  'Jesus alone' is also our Law, and his word the criterion that directs our existence.

Time and again the Holy Father does this: pick up words that we almost fail to hear as they are so familiar to us, and lead us to new insights by taking them seriously and following where they lead.

This is an inspiring read, particularly at this time of year,so if you are looking for a little extra Lenten reading, I thoroughly recommend it.

Jesus of Nazareth

Jesus of Nazareth by Pope Benedict XVl - available from CTS

Some time ago, the CTS kindly sent me a review copy of the Holy Father's new book, his second about Our Lord.  There was a strict embargo forbidding me from reviewing it until its publication date this week.

So I thought it would be a good idea to read its predecessor first, which I had not previously done, and then read the second volume in time to review it this week.

However, the first was so engrossing, so rich and deep, that I have only just finished it.  Therefore it will be some weeks before I review the second - by which time you will have read it (I hope) and everyone else will have reviewed it.  There's a moral in all this somewhere...

So just to be quite clear, I am not breaking the embargo, but rather reviewing volume one, which was published in 2007.

This is quite simply a fantastic book.  It starts with the Baptism of Our Lord, and ends with the Transfiguration, thus covering Our Lord's public ministry up to the start of His passion.

And the wonder of this is reading about events one knows so well, and repeatedly finding new insights and understandings.  Some are a blinding flash of the obvious - 'how had I not seen that before?' - but others are wholly new knowledge - 'well, I never knew that!'

One of the most memorable sections is the Holy Father's engaging with the Jewish Rabbi, Neusner, who has written a book that the Pope clearly admires hugely, imagining meeting Jesus as a rabbi of His time. This gives a fascinating insight into how He may have been perceived by his contemporaries.  Neusner is not convinced, but he sees clearly what the issue is: the claim that Jesus is making about Himself and His relationship with the Father.  No room in his thinking for the modern idea of Jesus as a misunderstood holy chap...

The other thing that is particularly striking is the Holy Father's gift for pulling together a complex set of understandings, drawing on the Old Testament, on historical scholarship, on recent exegesis, and (I am quite sure) his own deep prayer life into a simple, but never simplistic, synthesis that makes perfect sense  - and more, that is inspiring and beautiful.

This is a book full of knowledge, wisdom and love, and teaches us afresh us to know and love God the Son in this world in order to be happy with him for ever in the next.

A couple of sites...

A couple of sites worth a visit:

One is the new CTS Blog where you can read the CTS's latest news, details of publications and so on.

The other is the 40 Days for Life site where you can find out about the nest 40 Days for Life campaign, from 9 March - 17 April.

Creation and Science

Creation and Science, by Dr William Carroll  CTS Explanations Series

This is not a book for the faint-hearted.  You may know what 'stochastic' means, but I had to look it up.  (OK, it means 'random', more or less).  Moreover, it is not the book for you if you want a simple evolution-bashing book.  That is not its purpose at all.  I had to keep reminding myself of that, as it seemed at times to accept the claims of evolutionary theory without question.  But as I said, challenging that is not its purpose.

Dr Carroll takes a more profound look at the whole question, and fundamentally at why it is that the Natural Sciences (biology, chemistry, physics, maths...) simply do not, and indeed cannot, address the question of creation.  Drawing in particular on the wisdom of Sts Augustine and Thomas Aquinas, he reminds us that God as Creator is not merely the initiator of change, he is he origin of all: he sustains us, and all else, in being.

Likewise God is not a cause amongst other causes, the 'god of the gaps' implied by some proponents of Intelligent Design to account for the really tricky bits that evolutionary biology struggles to explain; rather he is a cause at a different metaphysical level, the cause that enables other causes (laws of nature, even random mutation) to be causes themselves.  He does not compete with such causes: he wills them to be what they are.

In this way, Dr Carroll reminds us that we do not have to see God and Darwin in competition with each other.  God is truly God, regardless of any developments in the Natural Sciences.  Dr Carroll sees it as a failing on both sides when these world views seem to collide.

On the one hand, Christians operating from too superficial and simplistic a view of what it means to acknowledge God as Creator, feel challenged by a science that claims to explain more and more about the origins of life and the universe, when such explanations simply do not challenge the Christian idea of a Creator God properly formulated; and on the other hand, some zealous secular scientists overstep the boundaries of their professional expertise when they make metaphysical claims based on scientific truths or theories.

But Dr Carroll in this book is addressing Christians, so it is their lack of understanding he is most keen to address.  But he also gives us the tools to identify and challenge where secular scientists overstep the mark.  For as he concludes: The natural sciences, philosophy and theology discover complementary, not competing truths about nature, human nature and God.  Not only is there no contradiction between creation and the natural sciences, without creation there would be no science at all.

As I remarked at the beginning, this is not the easiest of the CTS booklets to read and understand, but I should make it clear by way of conclusion that it is well worth the effort.

Wicca and Witchcraft

Wicca and Witchcraft CTS Explanations Series - by Elizabeth Dodd

Whilst not as laugh-out-loud as Finding Life's Purpose, this book did raise a smile with 'modern Wiccans do not, unfortunately, use their brooms for transport.'


But I am succumbing to my old habit of jumping ahead of myself.

This is actually a very well structured and well researched book.  After an initial introduction, setting the context, the author takes us through a brief history of Wicca showing its direct descent from 19th century occultism (and not as modern mythology likes to have it from pre-Christian practices).

She then outlines what witches believe, only slightly hampered by the fact that there is no common creed, no common authority, and no common text: so it's a bit like Anglicanism, only more so: basically you can believe what you choose within some rather broad guidelines.  Nonetheless, she is able to trace the major themes that most Wiccans would hold to, and this is very informative.

The next chapter looks at Wiccan Practice.  Again, I found this informative: I had scraps of this knowledge gleaned here and there, but there was a lot I hadn't known;  this chapter also contains the wonderful quotation I cited at the start of this review.

The next chapter is on Wicca and the Church, and explains precisely why any Wiccan belief or practice is quite incompatible with Catholic Faith.  Even so-called 'White Magic' is perilous for both soul and body, and is forbidden both by Sacred Scripture and the teaching authority of the Church: all this is both referenced and clearly explained.

So far the book has been pretty robust, not taking any hostages with regard to refuting Wiccan claims for the ancient roots of their religion or the benignity of their magic.  However, the author now goes on to consider the appeal of Wicca to young people, and 'How to Evangelise a Witch.'

These chapters demonstrate a high level of sympathy, respect and understanding for those who, possibly genuinely seeking the good, have found their way into this unholy religion.  She explains the appeal of Wicca, particularly to girls and young women, and the questions to which it appears to provide answers; and also how the Church provides true answers to those questions.

Finally, there is a useful Bibliography, should you need to deepen your knowledge and understanding.

In short, this is well worth reading: more and more young people are seduced into this false religion, and it is important for us to understand it, its appeal, and our response.

Gaudí - Inspired Architect for God - Pope Benedict XVl Published by CTS

I was wrong-footed by the title of this booklet: I had thought it was going to be about Gaudí.  In fact, it is a collection of the Holy Father's addresses on his visit to Spain.  He visited Compostela, and Barcelona, to consecrate Gaudí's Cathedral (Sagrada Familia).

So half of the book is about the pilgrimage to Saint James, and half about Barcelona.  Naturally in the parts about Barcelona, Gaudí's faith and works are mentioned, but nonetheless, I feel the title of the booklet to be misleading.

Having said all of which, it is still worth reading - as is everything written by the current Holy Father which I have read so far.

The opening sermons and speeches focus on the theme of pilgrimage and witness, and the need for the re-conversion of Europe; major themes of his pontificate so far.  'Europe must open itself to God, must come to meet him without fear, and work with grace for that human dignity which was discerned by her best traditions: not only the biblical, at the basis of that order, but also the classical, the medieval, and the modern, the matrix from which the great philosophical, literary, cultural and social masterpieces of Europe were born.'


The second half consists of the sermons and addresses at Barcelona.  Here we do hear a little about Gaudí and his work, and in particular his inspiration: the book of nature the book of sacred Scripture and the book of the liturgy... he made stones, trees and human life part of the church so that all creation might come together in praise of God.'


Pope Benedict relates Gaudí's great creative achievement (or sub-creative, as Tolkien would remind us) directly to its source: the secret of authentic originality consists, as he himself said, in returning to one's origin which is God.'


We also learn of Gaudí that he 'financed from his own savings the creation of a school for the children of the workers and of the poorest families in the neighbourhood.'  But that is about all.

So if you are looking for a book about Gaudí, this will disappoint: you learn a little, but only enough to make you want to learn a lot more.

But if you are looking for a book that proclaims aspects of the Gospel in the context of the Holy Father's visit to Spain, with reference to St James of Compostela and Antoni Gaudí, this is a rich booklet.