It's very popular online, but it's methodologically bunk.
If they're measured by traditional academic metrics (parsing, recalling declension tables, translating into English), then Wheelock's grammar-first approach really does optimize for that. On the other hand Ørberg optimizes more for reading fluency and intuitive comprehension, which is harder to measure on a standard Latin exam.
Medieval Latin is influenced by the modern European languages, so it uses a similar word order and similar methods for expressing various things.
On the other hand for Classic Latin, e.g. for works written during the late Roman Republic and early Roman Empire, a thorough knowledge of Latin grammar is absolutely essential for understanding the texts.
The order of words can be very different from what a modern European expects, and frequently you cannot understand which is the syntactic role of some word without being able to recognize precisely various grammatical markers for case, mood, time etc.
Understanding Latin grammar in isolation is more difficult than when you also know at least some things about the historical evolution of the Latin grammar and its correspondences with Ancient Greek grammar and Proto-Indo-European grammar.
I learned English with the direct method (the teacher was an old Esperantist free to do his own thing) and German with the traditional grammar memorization way, and I wouldn't be able to write this post in German.
If done well, the grammar-centered approach leaves a lot of blanks, but the blanks are more or less “just add vocabulary”. So assuming you’ve retained whan you were taught (!), once you want to read any classical text, you can take a dictionary and work through it. Do that enough times over a few years and eventually you’ll be able to get rid of the dictionary. Again, you see why one would choose to do this when one needs to equip their students for any text to the greatest possible extent in a limited time; but that’s a different goal from having them read some texts as soon as possible. And it’s not always done well either, of course.
The fastest that I've learned a language was by buying a grammar and spending hours on end doing grammar exercises. It doesn't just work by "traditional academic metrics", it works and fast. That's because it's faster to learn something if you're explicitly shown the pattern and then you do repetition, than if you just do the repetition.
Of course you need to do grammar exercises, the interesting question is whether it's good to avoid your native language when exercising, as Lingua Latina per se Illustrata does but most language training materials don't.
Like, outcome of language classes you describe are people who cant watch movies, cant listen to podcasts, cant talk with natives ... but are decent in solving grammar exercises. And to add insult to injury, the whole process so massively sux, that you are likely to conclude that learning languages is not for you.
We've also toyed with the idea of learning it as a living language, which seems to be an increasingly-popular method among autodidacts these days.
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1. Disci latíne quando cathólica eram quia melius Missam ac Offícium légere volébam. Nunc non christiána, neque Missa assísto nec Breviárium canto, sed multas antiphónas pulchras (et verba pauca!) iam mémini.
On one hand, it is really short. There are very few words assembled into very few phrases, and they are not even particularly popular words. (New Latin for “New York”? I mean, I guess, but was that really the best you could do?..)
On the other hand, for how short it is, it confronts you with quite a bit of grammar. As is customary for Duolingo, you’ll have to infer that grammar from the examples—except, per the previous point, you won’t get nearly enough examples. (It’s cute that some usages of the Latin verb “studeo” correspond to the English verb “study”, but the Latin one governs an unusual case, which depending on declension looks exactly like one of the other cases, so perhaps having it be one of the first verbs is unwise, especially when a lot of your target audience ostensibly has no concept of “govern”, “case”, or “declension”.)
On the gripping hand, because of how short it is, there is a lot of grammar that it does not even hint at. Including parts that any classical text will hit you in the face with within the first paragraph, and that will completely befuddle you unless you’re aware of them. (Like the quaint custom of plopping the preposition in the middle of its complement, as in “qua de causa” lit. “which for reason” i.e. “for which reason” i.e. “therefore”, or for that matter “magna cum laude” lit. “great with praise” i.e. “with great praise”.)
By comparison, Ørberg excels at this to a downright supernatural extent. It’s like La Disparition except instead of writing a (pretty natural-sounding) novel without using the most popular letter of the language he wrote a third of a (pretty natural-sounding) textbook without using the most popular category of nouns and adjectives in the language, and his version is actually useful. And it’s like this for any grammar concept he wants to defer. His way does take quite a bit of time, though, I’ll give you that.
Duolingo it got me just enough Spanish (with zero prior knowledge) to get around, communicate basic needs (like a caveman, sure) and understand simple instructions, all without putting serious effort to learn language properly (putting serious effort into it) but only casually, as a side task.
Source: I did the whole thing before I learned Latin from a different course. Duolingo's is unfinished.
Most other grammatical structures are also directly comparable.
So you can make your life easier by studying a Slavic (or a Baltic) language first.
(mwahaha!)
Slovene is a bit simpler in its grammar and lacks some of the tongue-twisting phonemes of Czech (albeit with lj being a challenge for learners).
I don’t really know much of any other Slavic languages beyond the ability to occasionally decipher Polish or Ukrainian billboards via cognates. Bulgarian apparently has abandoned nearly all inflections in its nouns other than the genitive which perhaps makes it one of the easier languages to learn.
For those who want to learn Ancient Greek, in my limited experience, I’ve found Biblical Greek instructional texts easier to work with than Attic Greek (the grammatical differences are not that great with the biggest differences being more in vocabulary than grammar—it seems a smaller shift than between, say Elizabethan English and contemporary English).
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1. I grew up in an essentially vanished American subculture where ethnic diversity meant that there were a handful of Italians amongst the Czechs and Poles. The Czech population of Chicago, which once was the majority population of the West side of Chicago has since dispersed and assimilated to the point where there are only a couple Czech restaurants left in the whole Chicago area where even twenty years ago they were fairly common. The Poles, having a still-active immigration pipeline and larger population to begin with² have not suffered the same fate.
2. While there were a large number of Poles on the West side of Chicago, the larger center of the Polish population was, and still is more Northwest side.
3. Technically, Latin has six, but the vocative case only differs from the nominative in the second declension singular and so is generally omitted from declension tables.
When we wanted to marry in the country of my partner, both our (catholic) churches needed to sync. They did so in their common language: Latin.
That was a fun surprise.
This is no different than hundreds of years ago, and it works well. Thanks to Latin, the church's _lingua franca_.
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1. This is one of two significant cases that impact some of the two-church parishes that are part of the last decade of reorganization in the Archdiocese of Chicago. Sacramental records will be kept at only one of the churches. The other situation reflects Holy Thursday and Easter Vigil Masses. A parish is only allowed to have one Mass on Holy Thursday and on Easter Vigil, so the two-church parishes will only celebrate at one of the churches even if they had sufficient clergy to have those Masses at both locations.
I've been to a Latin mass a couple of times, specifically a sung (aka high) Latin mass. I see why so many people prefer it. But the Novus Ordo can also be sung. Latin masses also tend to use incense, etc, which also used to be more common in the Norvus Ordo. The real division is between parishes and priests with the energy to put into the mass, versus those that fall into the habit of doing the bare minimum. The "Latin mass" just happens to be a convenient mechanism that bifurcates the two groups.
Relatedly, I read a argument somewhere that the current state can be traced back to the proliferation of Irish priests. In Ireland the low (unsung) Latin mass had apparently been for centuries the predominate form even on Sundays. I'm not sure how accurate that is, but reading various sources it does seem that in various parts of the world the sung mass had already been in a long decline at least since the 1800s. And I think the Norvus Ordo was intended to simplify things in the hopes of reviving the energy in the mass, but instead it just created a lower floor.
Regarding the Novus Ordo, I believe that the key document from Vatican II (Sacrosanctum Concilium) still preferred Latin as the dominant language in liturgy, while readings etc. stayed in the vernacular, but clearly that is not what happened.
There's been an uptick in numbers for Tridentine Rite, so tides might shift back as Catholics realize the wealth of their liturgical tradition.
The hulabaloo about the Latin or so-called Tridentine Mass is a cultural issue that is mostly about shifting societal norms and only incidentally about it's being in Latin. This is evidenced by the fact that the current form of the Mass, the Novus Ordo, is written in Latin then translated into the vernacular, and it can still be validly performed in Latin without special dispensation from the Vatican.
https://www.americamagazine.org/faith/2021/07/19/latin-mass-...
Maybe because a web site isn't holy Mass?
This passage especially stood out to me:
> At the application level, AI in the strict sense raises questions about the reliability of data and the criteria by which programmers process it so as to make it available. It is unclear what biases or power systems influence the work. In particular, serious doubts arise regarding automated, AI-based decision-making processes in sensitive areas of human life: when deciding whether to provide medical care or grant loans or mortgages or insurance, or when prosecuting criminal cases in court or assessing the conduct of prisoners and the likelihood of reoffending with a view to reducing sentences, or when deciding on military attacks or law enforcement interventions.
It is funny because this almost feels like a complete summary of recent Hacker News debates in a single paragraph.
Encountering Artificial Intelligence (https://jmt.scholasticahq.com/article/91230-encountering-art...)
Reclaiming Human Agency in the Age of Artificial Intelligence (https://jmt.scholasticahq.com/article/154545-reclaiming-huma...)
The writing is genuinely excellent.
In tech communities, we often talk about how many times productivity will increase, or whether AI has consciousness. But in religious documents, the focus is often on how the problems of the vulnerable and the community will change.
That is interesting to me. The worldview is Western and religious, so it feels somewhat unfamiliar, but at the same time, it seems useful as a way to rediscover values that we may have forgotten.
See specifically perhaps the encyclical Rerum novarum (Rights and Duties of Capital and Labor) from 1891:
* https://en.wikipedia.org/wiki/Rerum_novarum
* https://en.wikipedia.org/wiki/Catholic_social_teaching
Various others over the decades.
Even after that shift, the Catholic Church continued to be a fundamentally reactionary force in the realm of social policies, all the way through the second world war.
Catholic nuns were instrumental in the development of computers. A Catholic priest is fundamental to the Big Bang Theory†. Dozens of craters on the moon were named by and for Catholic clergy who discovered them.
Amongst scientific clergy, there’s also Pierre Teilhard de Chardin, a Jesuit who was part of the team which discovered the Peking Man fossils (although looking at the Wikipedia page, it appears his legacy is a bit more complicated than one can address in an HN comment).
Latin and Chinese are the only two that don't have the home page same design. Maybe they've laid-off some of their translators.
If you squint enough you can see English as a barbarised form of Latin.
One very fun thing I discovered recently is that Dante (and presumably other people in the middle ages) thought that Latin was a constructed language designed to go over linguistic differences, and that's why it had a proper grammar, unlike romance languages :)
But I think the source is this: https://en.wikipedia.org/wiki/De_vulgari_eloquentia In the Italian Wiki page, the "constructed nature" of latin is hinted at; it doesn't seem to be present in the English wiki.
Update: It's indeed in the book, at the end of the 1st chapter of the 1st book:
3 There also exists another kind of language, at one remove from us, which the Romans called gramatica [grammar]. The Greeks and some - but not all - other peoples also have this secondary kind of language. Few, however, achieve complete fluency in it, since knowledge of its rules and theory can only be developed through dedication to a lengthy course of study
4 Of these two kinds of language, the more noble is the vernacular: first, because it was the language originally used by the human race; second, because the whole world employs it, though with different pronunciations and using different words; and third because it is natural to us, while the other is, in contrast, artificial.
Here, vernacular refers to "italian" or whatever dialect, while "gramatica" is latin - the artificial one :)
/s