Therefore every scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old.

The title for this blog is inspired by an expression of Pope Benedict XVI in his address to the Roman Curia on 22 December 2005. In order to give the context, here is a quotation:

The last event of this year on which I wish to reflect here is the celebration of the conclusion of the Second Vatican Council 40 years ago. This memory prompts the question: What has been the result of the Council? Was it well received? What, in the acceptance of the Council, was good and what was inadequate or mistaken? What still remains to be done? No one can deny that in vast areas of the Church the implementation of the Council has been somewhat difficult, even without wishing to apply to what occurred in these years the description that St Basil, the great Doctor of the Church, made of the Church's situation after the Council of Nicea: he compares her situation to a naval battle in the darkness of the storm, saying among other things: "The raucous shouting of those who through disagreement rise up against one another, the incomprehensible chatter, the confused din of uninterrupted clamouring, has now filled almost the whole of the Church, falsifying through excess or failure the right doctrine of the faith..." (De Spiritu Sancto, XXX, 77; PG 32, 213 A; SCh 17 ff., p. 524).

We do not want to apply precisely this dramatic description to the situation of the post-conciliar period, yet something from all that occurred is nevertheless reflected in it. The question arises: Why has the implementation of the Council, in large parts of the Church, thus far been so difficult?

Well, it all depends on the correct interpretation of the Council or - as we would say today - on its proper hermeneutics, the correct key to its interpretation and application. The problems in its implementation arose from the fact that two contrary hermeneutics came face to face and quarrelled with each other. One caused confusion, the other, silently but more and more visibly, bore and is bearing fruit.

On the one hand, there is an interpretation that I would call "a hermeneutic of discontinuity and rupture"; it has frequently availed itself of the sympathies of the mass media, and also one trend of modern theology. On the other, there is the "hermeneutic of reform", of renewal in the continuity of the one subject-Church which the Lord has given to us. She is a subject which increases in time and develops, yet always remaining the same, the one subject of the journeying People of God.

The hermeneutic of discontinuity risks ending in a split between the pre-conciliar Church and the post-conciliar Church. It asserts that the texts of the Council as such do not yet express the true spirit of the Council. It claims that they are the result of compromises in which, to reach unanimity, it was found necessary to keep and reconfirm many old things that are now pointless. However, the true spirit of the Council is not to be found in these compromises but instead in the impulses toward the new that are contained in the texts.

These innovations alone were supposed to represent the true spirit of the Council, and starting from and in conformity with them, it would be possible to move ahead. Precisely because the texts would only imperfectly reflect the true spirit of the Council and its newness, it would be necessary to go courageously beyond the texts and make room for the newness in which the Council's deepest intention would be expressed, even if it were still vague.

In a word: it would be necessary not to follow the texts of the Council but its spirit. In this way, obviously, a vast margin was left open for the question on how this spirit should subsequently be defined and room was consequently made for every whim.

The nature of a Council as such is therefore basically misunderstood. In this way, it is considered as a sort of constituent that eliminates an old constitution and creates a new one. However, the Constituent Assembly needs a mandator and then confirmation by the mandator, in other words, the people the constitution must serve. The Fathers had no such mandate and no one had ever given them one; nor could anyone have given them one because the essential constitution of the Church comes from the Lord and was given to us so that we might attain eternal life and, starting from this perspective, be able to illuminate life in time and time itself.

Through the Sacrament they have received, Bishops are stewards of the Lord's gift. They are "stewards of the mysteries of God" (I Cor 4: 1); as such, they must be found to be "faithful" and "wise" (cf. Lk 12: 41-48). This requires them to administer the Lord's gift in the right way, so that it is not left concealed in some hiding place but bears fruit, and the Lord may end by saying to the administrator: "Since you were dependable in a small matter I will put you in charge of larger affairs" (cf. Mt 25: 14-30; Lk 19: 11-27).

These Gospel parables express the dynamic of fidelity required in the Lord's service; and through them it becomes clear that, as in a Council, the dynamic and fidelity must converge.

The hermeneutic of discontinuity is countered by the hermeneutic of reform, as it was presented first by Pope John XXIII in his Speech inaugurating the Council on 11 October 1962 and later by Pope Paul VI in his Discourse for the Council's conclusion on 7 December 1965.

Here I shall cite only John XXIII's well-known words, which unequivocally express this hermeneutic when he says that the Council wishes "to transmit the doctrine, pure and integral, without any attenuation or distortion". And he continues: "Our duty is not only to guard this precious treasure, as if we were concerned only with antiquity, but to dedicate ourselves with an earnest will and without fear to that work which our era demands of us...". It is necessary that "adherence to all the teaching of the Church in its entirety and preciseness..." be presented in "faithful and perfect conformity to the authentic doctrine, which, however, should be studied and expounded through the methods of research and through the literary forms of modern thought. The substance of the ancient doctrine of the deposit of faith is one thing, and the way in which it is presented is another...", retaining the same meaning and message (The Documents of Vatican II, Walter M. Abbott, S.J., p. 715).

... and people who listen to loud music through tiny earphones when they are on the tube so that you have a constant zizz-zizz-za-ziz zizz all the way from North Greenwich to Westminster, making it difficult to concentrate on the book that you are trying to read, and tempting you to the uncharitable thought that it will serve them bally-well right if they have to wear a hearing-aid before they are 30

The Parousia is the Greek word for arrival, and all of us are at least hoping to get there. In extended Christian circles, it refers to the second coming. While we are not expecting the apocalypse in our lifetime, we figure we best be ready for it anyway. God has His way of bringing down the proud, and it reminds us to be humble. Kings and kingdoms fall, and one day each of us will be judged. "Lord, come quickly" should be every Christian's prayer. More specifically to our circle, the Catholic sees the Parousia at the moment of consecration when the bread and wine become the Body and the Blood of our Lord Jesus Christ. Jesus arrives everyday in the flesh. It is this sacramental view of life that teaches us how to see our culture.

Authored by Jimmy Akin and Tim Jones on the evangelization and apologetics.

Catholic Answers Director of Apologetics and EvangelizationJimmy was born in Texas, grew up nominally Protestant, but at age 20 experienced a profound conversion to Christ. Planning on becoming a Protestant pastor or seminary professor, he started an intensive study of the Bible. But the more he immersed himself in Scripture the more he found to support the Catholic faith. Eventually, he was compelled in conscience to enter the Catholic Church, which he did in 1992. His conversion story, "A Triumph and a Tragedy," is published inSurprised by Truth. Besides being an author, Jimmy is Director of Apologetics and Evangelization at Catholic Answers, a contributing editor to This Rockmagazine, and a weekly guest on "Catholic Answers Live."

Tim Jones
I was raised a Baptist (in Alaska), but during my college years (in Arkansas) I found myself adrift in terms of faith. Apparently my Guardian Angel thought I was in need of some serious help, because I ended up becoming friends with this philosophy major who turns out to be a proto-apologist and theologian and who eventually is a major influence on me and my family coming into the Church. Neat! Jimmy is also, as you know, a fun and interesting guy with a fun and interesting blog, so in the interest of keepingyour interest I'll get to the point of this post...

Art, as you may know, had a hard slog through the twentieth century. It passed, literally, from the sublime to the ridiculous and beyond, becoming downright destructive and offensive. But, there has been a move afoot in the last decade or so (known informally as the "Derriere Garde") to revive the traditional techniques and sensibilities of the Great Masters and bring them once again into the living tradition of the present. In other words, great artwork is making a comeback. More and more artists and critics are becoming emboldened to air controversial ideas, such as to suggest that artists should be able to draw beyond a third grade level. The word "talent" has even popped up on occasion.

One of the bright spots in this new/old art movement is the Art Renewal Center (http://www.artrenewal.org). Though they are located, I believe, in New York, their main presence is on the Web, where they maintain a vast online museum of master artworks. Most of the images are available in a high-res format and can be purchased as prints as well. The ARC website also carries a wealth of educational material and articles of interest to artists. Good Stuff. Their site has definitely been an influence on my current artwork as well as on the small gallery/studio/art school that I operate in Rogers, Arkansas (I'll post some pictures soon). I am working on my own website, as well as a blog, but I find I am more comfortable with a brush than with a keyboard. Give me time.

Two caveats about the ARC site: First, it is graphics-intense, so if you have a slower internet connection (like dial-up), you might find it equally slow to navigate around the site. Secondly, this site carries all kinds of images of classical (and present day) master paintings including some Nekkid People. Be Warned!!