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Doctrina Christiana: The Timeless Catechism of St. Robert Bellarmine
Ebook Download Doctrina Christiana: The Timeless Catechism of St. Robert Bellarmine
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Product details
Paperback: 270 pages
Publisher: Mediatrix Press (July 30, 2016)
Language: English
ISBN-10: 0692758909
ISBN-13: 978-0692758908
Product Dimensions:
5.5 x 0.6 x 8.5 inches
Shipping Weight: 12.2 ounces (View shipping rates and policies)
Average Customer Review:
4.4 out of 5 stars
5 customer reviews
Amazon Best Sellers Rank:
#817,795 in Books (See Top 100 in Books)
When I learned that Ryan Grant was publishing the great works of Catholic theology that he is in English for the first time under the imprint "Mediatrix Press," I was interested, but I also had reservations about the fact that it is a self-publishing venture. This was the first Mediatrix Press book I read. Sadly, it has made clear that Grant's translation skills are not up to the task he has set himself. I will give a few representative examples of the mistakes in diction and in simple comprehension of Bellarmine's Latin that occur all throughout the book.In chapter 1, Bellarmine cites an analogy from St Augustine about how when you build a house, you have to build the foundation, then the walls, and then, as Grant has it, "the roof and different hardware." Hardware? Surely what Bellarmine expects to be installed after the roof is what we would call the FURNITURE, even if "hardware" would be a perfectly apt translation of the word "instrumenta" in another context. Incidentally, Grant here repeats Bellarmine's citation of Augustine, "Ser. 22 de verb. Domini."; a reference to a modern edition, which would number this sermon 20/A, would have been welcome. In chapter 2, Bellarmine mentions the divine nature and proceeds to give a definition of it, introduced by the idiomatic phrase "hoc est," meaning "that is" (Oxford Latin Dictionary "hic" 10c). But Grant translates it literally as "this is": "accordingly it could only be one true Godhead, this is, only one nature and essence, infinite power..."And yet what Bellarmine actually said is that the divine nature is infinitely powerful. While Bellarmine would certainly confess that God's nature is His infinite power (infinita potestas), here he has used an adjective (potens) to modify the predicate "nature and essence," modified by the adverb "infinitely" (infinite).This literalism continues to mar the translation in chapter III, when St Robert begins to explain the Apostles' Creed. To the question of why God is called the Father, Grant has him say that God is the Father of Jesus Christ by nature; "the Father of all goods" by adoption; and the Father of all creatures by creation. But in this context, we must understand "bonorum" as meaning "the Father of all the good," or better, "the Father of all good men."Grant's weakness in basic Latin grammar then makes a muddle of an analogy involving a soldier. Here is what Bellarmine has written: "But if you shall say that God is not able to die or to sin, and therefore cannot do all things; I respond, that to be able to die and to sin is not power, but weakness, and if it should be said of a certain pugnacious soldier, that he can conquer all, and cannot be conquered by anyone, certainly nothing is taken away from the strength of that man by saying that he cannot be conquered, because to be able to be conquered is not strength, but weakness."Grant has: "But if someone would say that God cannot die or sin, so He can't really do everything; then I answer that to die and sin are not in potency, but impotency, and if one were to speak about any aggressive soldier you like, that he cannot conquer all things nor indeed can be conquered by any one, then one has not really detracted from his strength by saying that he cannot be conquered, because to be conquered is not strength but weakness."First of all, the phrase "not in potency, but impotency" cannot be passed over in silence. Perhaps it was influenced by a misguided idea that we are dealing here with the Scholastic metaphysical concept of potency and and act. But what's much worse is that Grant has made the analogy about the soldier rather confusing by changing him from an invincible soldier who can conquer all into an invincible soldier who can conquer only some. Evidently he has some concept that "nec" means "nor," but doesn't realise that it doesn't have to join two clauses that are both negated as in "neither...nor."In a question about how Christ could die when he is God, Bellarmine writes in explanation of Christ's two natures: "In quantum porro Deus est, non potest pati nec mori: in quantum autem homo est, pati morique potest." That is, "moreover, inasmuch as he is God, he can neither suffer nor die: inasmuch, however, as he is a man, he can suffer and die." Grant amazingly turns Bellarmine's attention to the immortality of the divine nature, having him write: "Again, insofar as God is, He can neither suffer nor die, but insofar as He is man, He can suffer and die." I really do not know how Grant muddled through the book if a clause like "[Christus] Deus est" caused him such difficulties.In the immediately following question, Grant does not seem to understand what Bellarmine is saying about Christ's atonement. The question is why so many men are damned if Christ has made satisfaction for the sins of all. Bellarmine writes, "Christ indeed has abundantly made satisfaction for the sins of all men, but all the same it is necessary for that satisfaction to be applied by this man and by that one to himself in particular." In his translation, Grant capitalises "Himself," indicating that it is necessary that each man apply Christ's sacrifice to Christ.In another question, it is asked whether Christ is said to sit at the right hand of the Father "in quantum Deus solum est, an vero etiam in quantum homo?", that is, "only inasmuch as he is God, or also inasmuch as he is man?" Grant writes, "insofar as He alone is God." If "solum" were an adjective meaning "alone," it would have to be "solus" to agree with the subject "Christus" (just as the predicate "Deus" does). If morphology did not reveal this adverb's meaning to Grant, the context should have.Examples could be multiplied, like when Grant uses the word "His" not understanding that the pronoun "cuius" refers to the theological virtue of faith rather than God. Ultimately, enough of the meaning gets through that you can learn from this book. The only translation choice that really suggests theological error is when Bellarmine says the grace of forgiveness of sins cannot be found outside the Church, and it is translated in a way that can be taken to mean no grace at all can be found outside the Church. Still, the translation repeatedly makes you hope there has been some mistake and an early draft has been published as the Kindle edition, as the note-to-self "[revise]" that has been left in the text suggests. In my opinion, your money is better spent on a Latin textbook so you can read Bellarmine yourself.
This book was recommended by Rorate Caeli. I have not read it yet. But being that they recommend it, it is sure to be authentical Catholic teaching. Thank you & God bless.
Simple and brilliant. St Bellarmine breaks down the Creed, Our Father, Hail Mary, the Commandments, etc in simple answers that anyone can understand. Excellent for catechism classes and for your own study.
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A Timeless Catechism originally written by a Great Saint and Doctor of the Church, and the Patron Saint of Catechists. Has a foreword by his Excellency Athanasius Schneider, a well respected Catholic Bishop from Astana, Kazakhstan.The book is in a question and answer format and has ample citations from Sacred Scripture.
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